UNIVERSITY  OF  CALIFORNIA 

AT   LOS  ANGELES 


GIFT  OF 

r:R.  R0i3E::'  ■  :  . 


'TV* 


■-■vn; 


ELE\ 


SERMON  S, 


OF  Tiy 


Ref,  JAMES  SJURI^ 


VARIOUS  IMPOIVTANT  SUBJECTS. 


--Q^- 


^d^^^     hf.  ^4-^A^^ 


CONCORD: 
PRINTED  BY  GEORGE  HOUGH, 

roil    CHARLES 
rORTSJIOUtK 


r-'^i^  A 


V~>' 


3X 

9^55       PREFACE. 
5x5a  _^ 

THE  Reverend  James  SAVRih^^ 
the  author  of  the  enfuing  difcourfes, 
was  bora  at  Nifmes,  a  noted  city  of 
France,  in  1677.  Kis  father  was  a 
lawyer,  eminent  for  his  learning  and 
eloquence,  of  the  proteftant  profcf- 
fion,  who,  upon  the  revocation  of  the 
edid  of  Nantz,  retired  to  Genevr, 
where  he  ended  his  days.  James  re- 
moved w^ith  him,  and  was  educated 
Tinder  fome  of  the  moft  learned  and 
pious  profeflbrs  of  the  age. 

Having  completed  his  ftudies,  in 
1 700  he  vifited  England,  where  he 
relided  nearly  five  years,  and  was  re- 
nurkably  acceptable  as  a  preacher 
among  his  fellow  exiles  in  the  city 
of  London. 

"  His  ftyle,"  fays  the  tranflator  of 
Ills  fermons,  the  Reverend  Robert 
Robmfon^  "  was  pure,  utiafre(fted,  and 
eloquent,  fometimes  plai'n,  fometimes 
flowery;  but  never  improper,  as  ii 
was  always  adapted  to  the  audience 
for  whofe  iake  he  fpoke." 


/  PREFACE. 

In  1705,  a  cbaplainfhip  to  fome 
of  the  nobiiity  at  the  Hague  was  of- 
fered him,  which  he  accepted,  llae 
he  continued  till  his  death.  He  was 
conftanlly  attended  by  a  very  crowd- 
ed and  brilliant  aflembly.  He  was 
heard  with  the  utmoft  attention,  and 
his  minifterial  labors  were  abundant- 
ly bleffed  by  the  great  Head  of  the 
church. 

EIc  departed  this  life,  for  a  better, 
on  the  30th  of  December,  1730,  at 
the  age  of  52,  iincerely  and  univerfal- 
]y  regretted  by  the  people  of  his 
charge,  and  by  all,  who  had  the  hap- 
pinefs  of  an  acquaint^ce.with  him,, 

Mr.  Saurin's  printed  fermons  are 
comprifed  in  twelve  volumes.  Eroni 
fiiole,  which  have  been  tranflatecl, 
;  lis  i"eled:ion  has'  been  carefully  made 
by  a  gentleman  of  leifure,  judgment, 
and  tafte. 

To  thofe,  who  have  not  had  op- 
portunity for  pprufmg  the  fermons 
of  this  celebrated  divine,  the  follow- 
ing recommendi^tion  may  not  l>e  un- 
acceptable, 

Approhation 


PREFACE.  V 

.Ipprohation  of  the  Walloon  Church  at 

Dort^   employed  by  the    Synod    cf 

Utrecht^  to  examlnt  th^  fermons  of 

Mr,  Saurin. 

"  WE  have  found  nothing  in  all 
tliefe  fermons,contrary  to  the  doctrine 
received  among  us.  We  have  re- 
marked every  where,  a  manly  elo- 
quence ;  a  clofe  reafoning  ;  an  im- 
'agiilation,  lively  and  ptoper,  to  eftab- 
iifti  the  Truth  of  our  holy  religion  ; 
and  to  explain,  'fubftantially  and  ele- 
gantly, the  doctrines  of  morality.  Ac- 
cordingly, we  believe  they  will  effec- 
tually contribute  to  edify  the  Church, 
and  to  render  more  and  more  refpe^t- 
able  the  memory  of  this  worthy  fer- 
vant  of  God  ;  whofe  death,  the  ex- 
amination of  his  works,  hath  given 
us  a  frefti  occafion  to  lament.  We 
atteft  this  to  the  venerable  Synod  at 
Utrecht.  In  the  fame  fentiment-s,  we 
fend  the  prefent  atteftation  to  our  dear 
brother,  Mr.  Dumont,paftor  andpro- 
feflbr  at  Rotterdam,  whom  the  late 

Mn 


Yl 


PREFACE. 


Mr.  Saurin  appointed,  by  his  will,  to 
lake  the  charge  of  ^publilhing  fuch  of 
liis  works  as  were  fit  for  the  prefs. 

Done  at  the  Confi/lory  of  the   Wal- 
loon Churchy  at  Dor t^  May  lot  by 
1731,    mid  ftgned  by   order  of 
all,  by 
H.  G.  Certon,  Pafor, 
■  S.  Comperat,  Pa/lor, 
Adrian  Bruets  Jacobz,  Elder* 
John  Backris,  Elder, 
John  Van  Breda,  Deacon, 
'^imon  Taay  Van  Campen,  Z)^^r,'^ 


CONTENTS. 

SERMON  I. 

The  Omniprcfence  of  God» 

PSALAX  cxxxiK.  7,  8,  9,  10,  11,  12. 

Page ir 

SERMON  II. 

The  Manner  of  praifmg  God, 

Psalm  xxxiii.  I. 

Page  ......  47 

SERMON  III. 

The  Sovereignty  of  Jefus  Chrifl  in  the 

Church, 

HoMANs  xiv.  7,  8. 

Page  ......  69 

SERMON  IV. 

The  Equality  of  Mankind 

PaovEKBS  xxii.  2. 

•  Page  ;  95 

SERMON  V. 

The  Worth  of  the  Soul. 
Matthew  xvi.  36. 

Page  ,..,.,  119 


vili  CONTENT'S. 

SERMON  VI. 

rhs  Birth  of  Jefiis  Chrift, 

Isaiah   ix.   6,  7. 

Page  14f4 

SERMON  VII. 
The  RefurreSiion  of  J  ejus  Chrjft* 

I'SALM   cxviii.    15,    16. 

Page  170 

SERMON  VIII. 

The    Ahfurdity    qf^  Ubertinifm    and 

Infidelity. 

Psalm  xciv.  7,  8,  9,    10. 

Page  197 

SERMON  IX. 

The  Harmony  cf  Religion  and  Civil 
jfolity. 

PaovEKBS  xiv.   34. 

Page  222 

SERMON  X. 

Chriflian  Heroifm. 
Proverbs  xvi.  32. 

•"   Page 254 

SERMON  XL 

General  Mijlakes, 

Page  'y^'- 


*%tf»       M  i    V 


LIFE 

OF 

Hef,   JAMES    SAURIK 


M. 


R.  SAURIN,  the  father  of  our  au- 
thor, was  an  eminent  proteftant  lawyer  at  Niftres, 
vnho,  after  the  repeal  of  the  edift  of  Naiitz, 
■1685,  retired  to  Geneva.  He  was  coniidered  at 
Geneva  as  the  oracle  of  the  French  language,  the 
nature  and  beauty  of  which  he  thoroughly  under- 
ftood.  He  had  four  fons,  whom  he  trained  up  in 
learning,  and  who  were  all  fo  remarkably  eloquent, 
that  eloquence  was  faid  to  be  hereditary  in  the 
family.     The  Reverend  Lewis  Saurin,  one  of  the 

.  fons,  was  afterwards  paflor  of  a  French  church 
in  London.  Saurin,  the  father,  died  at  Geneva. 
James,  the  author  of  the  following  ferraons,  was 
born  at  Nifmes,  in  1677,  and  went  with  his  fa- 
ther into  exile,  to  Geneva,  where  he  profited  very 

.  Diucb  in  learning. 

In  the  feventeenth  year  of  his  ag-e,  1694-,  Sau- 
rin quitted  his  ftudies  to  go  into  the  army,  and 
made  a  campaign  as  a  cadet  in  lord  Galloway's 
company.  The  next  year,  1.695,  his  captain 
gave  him  a  pair  of  colours  in  his  regiment,  which 
then  ferved  in  Piedmont  ;  but  the  year  after, 
1696,  the  duke  of  Savoy,  under  whom  Sauria 
ferved,  having  made  his  peace  with  France,  Sau- 
rin quilted  the  profellion  of  arms,  for  which  he 
•was  never  defigned,  and  returned  to  Geneva  to 
fludy. 

Geneva  was,  at  that  time,  the  refidence  of  Tome 

of  the  befl  fcholars  in  Europe,  who  were  in  the 

higheft  cftimation  in  the  republic  of  letters.    Pic- 

tct,  Lewis  Tronchin,  and  Philip  Meftrezat,  were 

B  profcfTors 


10  Lift  oj 

profciTors  of  divinity  there  ;  Alp!ionfo  Turrelin 
was  profffTor  of  facred  hiftorj-  ;  and  Ghoiiet,  who 
■^vns  afterwards  taken  from  his  profefTorfliip,  and 
;;dmitted  into  the  government  of  the  republic, 
v,'a5  profefTor  of  natural  philofophy.  The  otlier 
tlepartmcrts  were  fiUcd  with  men,  equally  erjl- 
rent  in  their  feveral  profefTions. .  Some  of  them 
were  nntives  of  Geneva,  others  were  exiles  from 
Italy  and  France,  feveral  were  of  noble  families, 
?xA  all  of  them  were  men  of  eminent  piety. 
Under  thefe  great  maflers,  Saurin  became  a  flu- 
dent,  and  particularly  applied  himfelf  to  divinity, 
ns  he  now  began  to  think  of  devoting  himfclf  to 
the  miniflr^',  1,G96.  To  dedicate  one's  felf  to 
the  miniUry  in  a  wealthy,  floundMng  churchy 
■where  rich  benef.ces  are  every  day  becoming  va- 
cant, jecnires  very  little  virtue,  and  fomctimes 
only  a  ftror!~  propenfity  to  vice  ;  bnt  to  choofe 
to  be  a  minifter  in  fuch  a  poor,  banished,  perfe- 
cuted  church  as  that  of  the  French  proteftant?, 
argues  a  noble  contempt  of  the  world,  and  a  fu« 
preme  love  to  God  and  to  the  fouls  rof  men. 
Thefe  sre  the  beft  teftimonials,  however,  of  a 
young  minifler,  whofe  profeffion  15,  not  to  enrich, 
but  to  save  himself^  and  them  -".vbo  Jicar  him, 
I  Tim.  iv.  16. 

After  Mr.  Saurin  had  finiflied  hls-ftudies,  1700, 
he  vifited  Holland  and  England.  In  the  firft  he 
inade  a  very  fhort  ftay.;  but  in  the  laft  he  fiaid 
almoft  Rve  years,  and  preached  with  great  accept- 
ance among  bis  fellow  exiles  in  London.  Of  his 
perfon  an  idea  nay  be  formed  by  the  annexed 
copper-plate,  which  is  faid  to  be  a  great  likencfs, 
and  for  which  I  am  indebted  to  my  ingenious 
friend  Mr.  Thomas  HoUoway.  His  drefs  was 
that  of  the  French  clergy,  the  gown  J>nd  cadock. 
His  addrefs  was  perfedly  genteel,  %  happ,y  com- 
,  pound  of  the  affable  and  the  grave,  at  an  -equal 
diflance  from  ruflicity  and  foppery.  His  voice 
^ras  ftrong,  clear,  and  harmonious,  and  he  never 

loft 


Rev.  James  Saurin.  xi 

fbtt  the  management  of  it.  His  ftyle  \Tas  pure, 
unaffected,  and  cloqueiit,  fometiinei  plain,  and 
iouicciiiics  flowery  ;  but  never  improper,  as  it  was 
alwayi  adapted  ly  the  audience,  for  whofe  fake 
he  Ijoke.  An  iLalian  acquaintance  of  mine, 
who  often  heard  him  at  the  Hague,  tells  n)e,  that 
iu  the  iiiiroduclions  of  his  fermons  hi  ufed  to 
Jciivcr  himiclf  in  a  tone  modefl  and  low  ;  in  the 
body  of  the  fcruion,  \vhicb^  was  adapted,  to  the 
uuderflanding,  he  was  plain,  clear,  and  argu- 
mentative, p^ufing  at  the  crofc  of  each  period, 
that  he  might  diicover,  by  the  countenances  and 
motions  cf  his  heareia,  whether  they  were  con- 
vinced by  his  rfcafoning  ;  in  his  addrclfcs  to  the 
•wicked,  (and  it  is  a  folly  to  preach  as  if  there 
■were  Bonc  in'  our  afiemblies,  Mr.  Saurin  knew 
mankind  too  well)  he  was  often  foncrous,  but  of- 
tcner  a  weeping  fuppliant  at  their  feet.  In  the 
one  he  fuftained  the  authoritative  dignity  of  his 
ofRce,  in  the  other  he  cxprciTed  his  Matter's  and 
his- own  benevolence  to-  bad  men,  prajiv.^  tbcm- 
in  Christ's  stead  to  be  reconciled  to  God,  2  Gor. 
V.  20.  In  general,  adds  my  friend,  his  preach- 
ing referabled  a  plentiful  ihower  of  dew,  foftly 
and  imperceptibly  iniinuating  itfclf  into  the  minds 
of  bis  numerous  hearers,  as  the  dew  into  the  pores 
of  plants,  till  the  whole  church  was  dilTolved,  and 
iM  in  tears  under  his  fermons.  His  doclrine  was 
that  of  the  French  protcftants,  wfcicb,  at  that 
time,  was  moderate  talvinifm.  He  approved  of 
the  difcipline  of  his^  own  churches,  which  was 
prelbyterian.  He  was  an  admirable  fcholar,  and, 
which  were  his  higheft  encomiums,  he  had  an 
unconquerable  av^rlion  to  fin,  a  fupreme  love  to 
God  and  to  the  fouls  of  men,  and  a  holy  unblem* 
ilhed  life.  Certainly  he  had  fome  faults  ;  but, 
as  I  have  never  heard  of  any,  I  can  publifli  none. 
During  his  ftay  in  England,  he  married  a  Mifs 
Catherine  Boy  ton,  in  1703,  by  whom  he  had  a 
ibn,  named  Philip,  who  furvivcdhim  j  but  >yheth-  ' 

cr 


12  Life  of 

er  he  bad  any  more  children  I  know  net.  Tw«- 
years  after  his  marriage  he  returned  to  Holland, 
in  1705,  where  he  had  a  roind  to  fettle  ;  but, 
the  paftoral  cfiices  being  all  full^  and  meeting 
wiih  no  profped  of  a  fettleroent,  though  his 
preaching  was  received  with  univerfal  applaufe, 
he  was  preparing  to  return  to  England,  \»hen  a 
cbaplainHiip  to  fame  ^{  the  nobility  at  the  Hague, 
with  a  ftipend^  was  cfTcred  to  him.  This  fitua- 
t^on  exadly  fuited  his  wifhes,  and.  he  accepted 
the  place. 

The  Hague,  it  is  faid,  is  the  fineft  village  ia 
Europe.  It  is  the  refidence  of  the  States  Gen- 
Ciial,  of  ambalTadors  and  envoys  from  other 
courts,  of  a  great  number  of  nobility  and  gentry, 
and  of  a  multitude  of  French  refugees.  The 
princes  of  Orange  have  a  fpacious  palace  here, 
and  the  chapel  of  the  palace  was  given  to  the. 
refugees  for  a  place  olVpublic  worlliip  ;  and,  it- 
being  too  fmall  to  co.'.tain  them,  it  was  enlarged 
by  above. a  half.  This  French  church  called  hint 
to  be  one  of  their  paftors.  He  accepted  the  call, 
and  contiinied.  in  bis  office  till  hii  death.  He 
wa.?  conftautly  attended  by  a  very  crowded  and 
brilliant  riudience,  was  her.rd  with  the  utmofl  at- 
tention and  pleafurCj  and,  what  few  minitler?  can 
fdy^  the  efiefts  of  his  mlnifterial  labours  were 
feen  in  the  holy  lives  of  great  numbers  of  his 
people. 

When  the  princefs  of  Wales,  afterward  .Queea 
C'.)roline,  pafTed  through  Holland  in  her  way  to 
E;>gland,  Mr.  Saurin  had  the  honour  of  paying, 
his  refpeds  to  that  illuftrious  lady.  Her  royal 
highntfs  was  pleafed  to  lingle  him  out  from  the 
refr  of-thfi  clergy,  who  were  prcfeni,  and  to  fsy 
to  himy  "  Elo  not  im;igine  thar,  being  dazzled 
with  the  glory  which  this  revolution  feems  to 
promifc  me,  I  have  lofV  figblt  of  that  God  from^ 
whom  it  proceeds.  He  halh  been  pleafed  to  dif- 
tinguiQi  it  with    fo    many   extraordinary   marks, 

that 


Rev,  jfamss  Saurin>  1 3 

that  I  cannot^miftake  his  divine  band ;  and,  as-I 
fonUslcr  this  long  iraiii  of  favours  as  immediate- 
ly coming  from  hiir,-to  him  alone  1  confecrate 
;hem."  It  is  not  aftonifhing,  that  Saurin  fpeaks 
of  condefcenfion-'  with  rapture.  They  are  ths 
kind  and  chrilVian  adlions  of  the  governors  of  a 
free  people,  and  not  the  haughty  airs  of  a  Trencli 
lyram,  infuhing  his,  flaves,  that  attach  and  in. 
danjc  the  hearts  of  mankind.  The  hiftory  of  this 
lUuftrious  chnftiaa  queen  is  not  written  in  blood, 
and  therefore  it  is  always  read  with  teari  of 
grateful  joy. 

Her  royal  higbiiefs  was  fo  well  fatiified  of  Mr. 
Saurin's  merit,  that  foon  after  her  arrival  ia 
England  ftie  ordered  Dr.  Boulter,  who  was  pre- 
»;cpior  to  prince  Frederick,  the  father  of  his  prtf- 
cut  roajelly,  to  write  to  Suu-rin,  to  draw  up  a 
ircatifc  on  the  cducatioH  of  princes.  Saurrn  ini- 
Biediately  obeyed  the  order,  and  prefixed  a  dedi. 
cation  to  the  young  princes.  The  book  was 
never  printed  ;  but  as  it  obtained  the  -ppjoba-- 
tion  of  the  pnncefi  of  Wales,  who  was  an  in- 
comparable judge,  we  may  conclude  that  it  was 
excellent  in  its  kind.  This  was  followed  by  a 
iiandfomc  prefent  from  the  princefs  to  the  author.- 
His  moft  confiderable  work  was  entitled,  Dis' 
couTseSf  bistoricali  criiiialj  and  mora/y  on  the 
most  mtmorahle  events  of  the  old  and  ne"j>  testOm 
mint.  This  work- was  undertaken  by  the  defirc 
of  a  Dutch  merchant,  who  expended  an  immenfc< 
fara  in  the  engraving  of  a  multitude  of  copper- 
plates, which  adorn  the  work.  It  confifls  of  fijc 
tolio  volumes.  Mr.  Saurin  died 'before  the  third 
■was  fihiflied  ;  but  Mr.  Roqiies  finiflied  the  third, 
and  added  a  fourth  on  the  old  teftament  ;  and 
Mr.  dc  Beaufobrc  fubjoiued  two  on  the  new  tef- 
tament.  The  whole  is  replete  with  very  cxlen* 
five  learning,  and  well  worth  the  careful  perufal 
of  ftudcnts  iii  divinity.     The  firtt  of  thefc   was 

B  2  traoflated 


14  Lift  of 

tranflated    into  Englifh  by  Chamberlayne,   fooR- 
after  its  firft  publication  in  French. 

Our  author's  dissertation  on  tbt  expedience  of 
sometimes  disguising  the  truth,  raifed  a  furious 
clamour  againft  him.  He  does  net  decide  the 
queftion  ;  but  he  fecms  to  take  the  affirmative.. 
This  produced  a  paper  war,  and  his  antagonifts 
linjuftly  cenfurcd  his  morals,.  The  mildnefs  of 
liis  difpofition  rendered  him  a  defirable  opponent, 
for  though  he  was  fure  to  conquer,  yet  he  fub- 
dued  his  adverfary  fo  handfomely,  that  the  cap- 
tive was  the  better  for  his  defeat.  But  others 
did  not  controvert  with  fo  much  temper.  Some 
■wrote  againft  him,  others  for  him.  At  lengtk 
the  fynod  decided  the  dispute  in  his  favour. 

He  piiblifned  a  fmall,  but  valuable  piece,  on 
tbu'  state  of  cbristianitj  in  France,  It  treats  of 
many  important  points  of  retigion,  in  controverfy 
between  catholics  and  protcftants.  There  is  alfo 
a  fraall  catechism  of  his  publifhing,  which  1 
think  worth  the  attention  of  fuch  as  educate 
children  in  the  firft  principles  of  religion. 

'J'here  are  twelve  volumes  of  his  fermons. 
Some  are  dedicated  to  his  majcfty  George  II.  and 
the  king  v.as  pleaTed  to  allow  him  a  handfome 
penfion.  Some  to  her  niajefly  Queen  Garolii:e, 
•while  (he  was  princcfs  of  Wales,  One  to  count 
WafTanaer,  a  Dutch  nobleman.  Two  were  ded- 
icated to  her  majedy,  after  his  deceafe,  by  his 
fon.  ProfefTor  Dumont,  and  Mr.  Hufl'on,  to 
whom  Mr.  Saurin  left  his  roanufcripts,  publifhed 
the  reft,  and  one  volume  is  dedicated  to  the 
countefs  Dowager  of  Albemarle.  The  Englifli 
feera  therefore  to  have  a  right  to  the  labours  of 
this  great  roan. 

Mr.  Saurin  died  at  the  Hague,  on  Dec.  SOtbj 
1730,  aged  53,  moft  fincercly  regretted  by  all 
kis  acquaintances,  as  well  as  by  bis  church,  who 
loft  iii  him  a  truly  primitive  chrilUan  miniller, 

whe 


Rev.  James  Saurin.  15:; 

•xtho  fpent  his  life  in  watching  over  his  flock,  as 
one  who  knew  he  niuft  give  an  account. 

In  regard  to  this  tranflation,  it  was  firft  undei*- 
taken  by  the  deiire  of  a  fniall  circle  of  private 
friends,  for   our   mutual   edification.     If  I  have 
fuffercd  my  private  opinion  to  be  prevailed  over 
by  others  to  print  this  tranflation,  it  is  not  be- 
caufc  I  think    myfcif  able  to   give   language    to 
Saurin  ;  but  becaufe  I  humbly  hope  that  the  fen- 
timcnts  of  the  author  may  be  conveyed   to   the 
reader  by  it.     His  fentiments,    I  think,    are,   ia  -■ 
general,  thofe  of  the  holy  fcripture,  and  his  man-  - 
ncr   of  treating   them    well   adapted   to   imprefs 
them  on  the  heart.-    I  have  endeavoured  not  to  - 
difguifc  his   meaning,   though  I  have   not  been  > 
able  to  adopt  his  ftyle  ;  for  which  defe£l,  though 
I  print  them  by  private  fubfcription,  for  the  ufe 
of  my  friends,  on  whofe  candour  I  depend,  yet  I 
do  not  offer  to  publiQi  them  to  the^  world  for  the 
lang-uage   of  Mr.   Saurin.     I    fhould   have  been  / 
glad  tO"  have  pleafed  every  fubfcriber,   by  infert-  - 
iiig  thofe  fermons,  which  were  raoft  agreeable  to  - 
him,  had  I  known  which  they  were  ;  but  as  this 
was  impolTibk,  I  have  followed   my  own  judg- 
inent,  or   perhaps  expofed  my  want  of  it.     The 
firft  volume  aims  to  fecure  the  doflfrinc  of  a  God,  . 
againft  the  attacks  of  atbeifls.     In  the  feeond,  . 
v>e  mean  to  plead  for  the  holy  scriptures  againfb 
deiOs.       In   the   third,  we  intend  to  take  thofe 
fermons,   which  treat  of  the  doctrines  of  chris"- 
iianitjj  as  we  humbly  conceive  that  the  new  tef- 
tamcnt  is  foroething  more  than  a  fyftem  of  moral- 
philofophy.     And  the  laft  volume  we  dedicate  to 
moral  fubjedls,   becaufe  we  think  chriftianity  a 
holy  religion,  produdive  of  moral  obedience  in- 
all  its  true  difciples.     To  this  feeond  edition  a 
Ji/tb  volume  is  added  on   mifccllancous   fubje£lso 
May  the  God  of  all  grace  blefs   the   reading   of- 
them  to  the  weakening  of  the  dominion  of  fin, 
and  to  the  advancement  of  the  kingdom  of  oiur 
bicffcd  Redeemer,  J efus  Ghrift : 


SERMONS. 
SERMON    I. 

♦    rHE   OMNIPRESENCE  OF  GOBI. 

Psalm  cxxxix.  7«  8,  9,  10,  11,  X2. 

Whither  shall  I  go  from  thy  spirit  ?  or  whither 
shall  I  Jlee  from  thy  presence  ?  If  I  ascend- 
up  into  beaveny  thou  art  there  :  If  I  make  my 
ied  in  hell,  behold  thou  art  there.  If  /  td^ 
the  wings  of  the  morning,  and  dwell  in  the  ut- 
termost parts  of  the  sea,  even  there  shall  thy 
hand  lead  me,  and  thy  right  hand  shall  hold 
me.  If  I  say,  Surely  the  darkness  shall  cover 
me  :  even  the  night  shall  be  light  about  me*  -. 
Yea  the  darkness  hidetb  not  from  tbee  ;  but  the 
night  shineth  as^  the  day  :  the  darkness  and  the 
light  are  both  alike  to  thee. 

V-^OITLD  I  have  one  with,  to  anfwe* 
my  proporcd  end  of  preaching  to-day  with  effica- 
cy, chriftians,  it  fhould  be  to  Ihew  you  God  in 
this  affembly.  Mofes  had  fuch  an  advantage,  no 
man  therefore  ever  fpoke  with  greater  fuccefs. 
He  gave  the  law  to  the  people,  in  God  the  legif- 
lator's  prftfence.  He  could  fay,  This  law  which 
I  give  you,  proceeds  from  God  :  here  is  his  throne^ 
there  is  his  lightning,  yonder  is  bis  thunder. 
Accordingly,  rrever  were  a  people  more  ftruck 
with  a  legiflator's  voice.  Mofes  had  hardly  be- 
gun to  fpeak,  but,  at  lead  for  that  moment,  all 
hearts  were  united,  and  all  Sinai  echoed  witli 
one  voice,  crying,  "All  that  thou  haft  fpokea 
wc  will  do.'^    Jixod.  xix.  8. 

But 


id        The  Omnipresence  of  Gcdi 

But  in  vain  are  our  fermons  drawn  from  the 
facrcd  Iburccs  :  in  vain  do  wc  fay  lo  you,  ThuJ 
saiib  the  Lord ;  you  fee  only  a  man  j  you  hear 
only  a  morlai  voice  in  this  pulpit  ;  God  hath  put 
his  treasure  into  sarllkn  beiielJ,  Z  Cot.  iv.  7.- 
and  ojr  auditors,  cfliai«ting  the:  ticafure  by  the- 
Hieanoci'i  of  the  vciTcl,  intltrad  of  lupporiing  the 
jneannefs  of  the  veJicl  for  the  fa];e  of  the  trcaf- 
wre,  hear  us  withoar  icfpcft,  and,  generally',  de-- 
rivc  no  advantage  from  the  niini!i:ry» 

Bat  were  God  prefent  in  this  alTeuibly,  could-' 
^e  (hew  you  the  Deity  a;nongft  you,  authorising- 
our  voiee  by  his  approbation  and  prcfcncc,  and: 
examining  with  what  difpofitions  yoii  hear  his 
word,  Avbich  of  you,  which  of  you,  my  brethren, 
could  refift  fo  eminent  and  fo  noble  a  motive  ? 

Chrittians,  this  idea  is  not  deftitute  of  reality  :• 
God  is  every  where  ;  be  is  in  this  church.  Vails- 
ef  flefti  and  blood  priivent  your  fight  of  him  ; 
thefe  muft  fall^  and  you^  mull  open  the  eyes  o£ 
your  fpirits,  if  you.  would  fee  n  God,  who  is  a 
spirit^  John  iv.  24*-  Hear-  our  prophet;  hear 
his  magnificent  defcription  of  the  iramenfity  j(nd 
omniprcfence-  of  God,,  "-Whither  fhall  I  go 
from  thy  fpirit  ?  or  whither  (hall  1  ftee  from  thy 
prcfeoGC  ?  If  I  afcend  up  into  heaven,  thou  art 
there  ;.  if  I  make  my  lied  in  hell,  behold,  thou 
xrt  there..  If  I  take  the  wings  of  the  morning, 
and  dwell  in  the  uitermoft  parts  of  the  fca  ;  even 
Uicre  fliall  thy  Hand  lead  me,  and  thy  right  hand 
ihall  hold  me.  If  I  fay,  Surely  the  darknef? 
Ih.ill  cover  me  ;  even  the  night  fliall  be  light 
about  rae.  Yea  the  darknefs  hidcth  not  from 
thee  ;  but  the  night  (hineth  as  the  day  :  the 
darknefs  and  the  Hght  are  both  alike  to  chee."^ 

In  a  test  Ids  abundant  in  riches,  we  might 
MJake  fome  renjark:  en  tlic  terras  spirit  andjSrej- 
«.ncs  ;  but  ue  will  content  ourfeWes  at  piefent 
■with  indicating  what  ideas  we  affix  to  them,  by 
•tfcrving,.  tL*t  by  the  spirit  and  presenie  of  God,- 


7^e  Omniprntnce  of  Cod,         i^ 

^e  undciAand  God  Iiimfelf.  I  know,  fome  di- 
vines difcover  great  myfteries  ir  thefe  terms,  and 
tell  us  that  there  are  Ibnie  paffages  in  fcripture 
where  the  vord  presente  means  the  fecond  pcr- 
foo  in  the  mofl  holy  Trinity,  and  where  the  term 
spirit. \s  certainly  to  be  underftood  of  the  third. 
But  as  there  are  feme  palTages  where  thefc  terms 
have  not  this  ilgnificaiion,  it  is  beyond  all  doubt 
that  this,  which  we  »re  explaining,  is  precifely 
#f  the  latter  kind.  However,  if  any  difpute  our 
comment,  we  fliall  leare  them  to  difpute  it  ;  .far 
it  would  be  unjufl  to  confome  that  time,  v/hicii 
is  dedicated  to  the  edification  of  a  whole  congre- 
gation, in  refuting  s.  particular  opinion.  The 
other  cxpreBions  in  our  text,  heaver.^  hell  ;  the 
iL'in^-^  of  the  mornings  a  figurative  exprefllon, 
-dcncting  the  rapidity  of  the  light  in  communi- 
cating itfelf  from  one  end  of  the  world  to  the 
other  ;  thefe  expreflioni,  I  fay,  need  no  com- 
ment. The  presence  of  God,  the  spirit  of  God, 
fignify  then  the  divine  eiTence  ;  and  this  alTem- 
blage  of  ideas,  -ivhither  shall  I  go  from  thy  spir^ 
it  ?  'u;btther  shall  I  fee  from  tby  presence  f 
means, -that  God  is  immcnfe,  and  thac  he  is  pre&> 
cnt  in  every  place. 

But  wherein  confifts  this  immcnfity  and  omnt- 
prefcnce  ?  If  ever  a  queftion  required  -develop- 
ing, this  certainly  does  ;  not  only  becaufe  it  pre- 
fents  to  the  mind  an  abftraft  fubjcvfl,  which  docs 
not  fall  under  the  obfervation  of  the  fenfcs,  but 
becaufe  many  who  have  treated  this  matter,  (par 
don  an  opinion  which  does  not  proceed  from  l 
dcfire  of  oppofing  any  individual,  btst  only  from 
a  love  to  the  truth)  many  who  have  handled  the 
fubjeft,  have  contributed  more  to  perplex,  than 
to  explain  it.  We  may  obfcrve,  in  general, 
that,  unlcfs  we  be  wholly  unacquainted  with  the 
hiftory  pf  the  fciences,  it  is  impofiiblc  not  to  ac- 
knowledge, that  all  queilions  aboot  the  nature  of 
fpirit^.  r<n  that  arc  any  way  related  to  aetaphyf- 


a 


J30         The  Omnipresence  of  God' 

•^ics,  were  very  little  uridcrflood  before  the  time 
of  that  celebrated  philofopher,  whom  God  feems 
to  have  beftowed  on  the  world  to  purify  rcafon, 
as  he  had  fome  time  before  rxifcd  up  others  to 
purify  religion.* 

What  heaps  of  crude    and    indigefted    notions 
do  we  find,  among  the  fchoolmen,  of  the  immen- 
fity  of  God  ?     One  faid,   God  was  a  point,    iudi- 
vifible  indeed,    but  a  point,    however,   that  had 
the  peculiar  property  of  occupying  every  part  of 
-the  univerfe..     Another,  that  God  was  the  place 
of  all    beings,   the   immenfe  extent  in  which  his 
power  had  placed  them.      Another,   that  his  ef- 
fcnce  wgs  really  in  heaven,   but  yet,   repletively^ 
as  they  exprefs  it,  in  every  part  of  the  univerfc, 
.In  fhort,   this  truth  hath  been  obfcured  by  tiic 
-grolTeft  ignorance.     Whatever  averfion  we  have 
to  the  decilive  tone,  we  will  venture  to  affirm, 
'that  people,   who  talked  in  this  manner  of  God, 
.had  no  ideas  themfclves  of  what  they  advanced. 
Do  not  be  afraid  of  our  conducing  you  into 
^hefe  wild  mazes  ;  do  not  imagine  that   we  will 
bufy  ourfelves  in  expofing  all  thefe  notions,    for 
-the  fake  of  labouring  to  refute  them.     We   will 
<:ontent  ourfelves  with  giving  you  fome  light  in- 
to the  omniprefence  of  God  : 

I.  By  removing  thofe  falfe  ideas,  which,  at 
'£rft,  feem  to  prefent  themlelves  to  the  imagina« 

tion  ; 

II.  By  affigning  the  true. 

I.  Let  us  remove  the  falfe  ideas,  which,  at 
firft,  prefent  themfelves  to  the  imagination  ;  as 
if,  when  we  fay  that  God  is  prefent  in  any  place, 
we  mean  that  he  is  adually  contained  therein  ; 
as  if,  when  we  fay  that  God  is  in  every  place,  we 
■  mean  to  aflign  to  him  a  real  and  proper  extcn- 

fion. 

•  The  phlloropher  Intended  by  Mr.  S.  I  fuppofe,  is 
■5n.\i  countryman  Defcartes^  born  in  1 596.  Vie  de  Dcfc- 
par  Baillet. 


TAtf  Omnipresence  of  God.         21 

•fion.  Neither  of  thcfc  is  defigned  ;  and  to  re- 
move thcfe  ideas,  my  brethren,  two  refiedlions 
are  fufiicient. 

God  is  a  fpirit^  A  fplrit  cannot  be  in  a  place, 
at  leaft  in  the  manner  in  ■which  we  conceive  of 
place, 

1.  God  is  a  fpirit.  What  relation  can  you 
and  l;'!tween  wifdom,  power,  mercy,  and  all  the 
other  attributes,  which  enter  into  your  notion  of 
the  divinity,  and  the  nature  of  bodies  ?  Pulver- 
ize matter,  give  it  ^11  the  difTerent  forms  of 
Aviiich  it  is  fufceptible,  elevate  it  to  its  highefl 
degree  of  attainment,  make  it  vaft  and  immenfe, 
moderate  or  fmall,  luminous  or  obfcure,  opaque 
or  tranfparent  :  there  will  never  refult  any  thing 
hut  figures,  and  never  will  you  be  able,  by  all 
thefe  combinations  or  divifion?,  to  produce  one 
fingle  fentiment,  one  fingle  thought,  like  that  of 
the  meaneft  and  mod  contra£led  o^'  all  mai>k!nd. 
If  matter  then  cannot  be  the  fubjecl  of  one  fin- 
gle operation  of  the  foul  of  a  mechanic,  bow  Jliall 
it  be  the  fubjeil  of  thofe  attributes  which  make 
the  effence  of  God  himfclf  ? 

But  perhaps  God,  who  is  fpiritual  in  one  part 
of  his  elTence,  may  be  corporeal  in  another  part, 
like  man,  who,  although  he  hath  a  fpiritual  foul, 
is  yet  united  to  a  portion  of  matter.  No  :  for, 
however  admirable  in  man  that  union  of  fpiritual 
■and  fenliWe  may  be,  and  thofe  laws  which  unite 
his  foul  to  his  body,  nothing  more  fully  marks 
his  weaknefs  and  dependence,  and  confequently 
nothing  can  lefs  agree  with  the  divine  effence. 
Is  it  not  a  mark  of  the  dependence  ef  an  immor- 
tal and  intelligent  foul,  to  be  enveloped  in  a  lit- 
tle flefli  and  blood,  which,  according  to  their 
different  motions,  determine  his  joy  or  forrow, 
his  happinefs  or  mifery  ?  Is  it  not  a  mark  of  the 
•weaknefs  of  our  fplrits,  to  have  the  power  of 
»£\ing  only  on  that  little  matter  to  which  we  arc 
united,  and  to  have  no  power  over  more  ?  Who 
G  can 


2  2         Tht  Omnipresence  of  God. 

cen  imagine  that  God  hath  fuch  limits?.  He 
-hatli  no  body  :  be  is  united  to  none  ;  yet  be  is 
united  to  all.  That  celebrated  phijofopher,  fliall 
I  call  him  ?  or  atheift,*  who  faid  that  the  alTem- 
blage  cf  all  exiftcnce  conftitiited  the  divine  ef- 
fence,  who  would  have  us  conlider  all  corporeal 
beings  as  the  body  of  the  divinity,  publidied  a 
great  extravagance,  if  he  meant  that  the  divine 
effcnce  confirted  of  this  alTemblage.  But  there 
is  a  very  jufl:  fenfe,  in  which  it  may  be  fald  that 
the  whole  univerfe  is  the  body  of  the'Deity.  In 
efFedl,  as  I  call  this  portion  of  matter  my  body, 
which  I  move,  aft,  and  direft  as  I  plcafe,  fo 
God  aduates  by  his  will  every  part  of  the  uni- 
verfe :  be  obfcures  the  fun,  he  calms  the  wind?, 
he  commands  the  fea.  But  this  very  notion  ex- 
cludes all  corporiety  from  God,  and  proves  that 
God  is  a  fpirit.  If  God  fometimes  reprefents 
bimfelt  with  feet,  with  hands,  with  eyes,  be 
means  in  thefe  portraits,  rather  to  give  us. em- 
blems of  his  attributes,  than  images  (properly 
fpeaking)  of  any  parts  which  he  ^olTetTeth. 
Therefore,  when  he  attributes  thcfe  to  himfelf, 
be  gives  them  fo  vafl  an  extent,  that  we  eafily 
perceive  they  are  not  to  be  grofsly  underftood. 
Hath  he  hands  ?  they  -are  hands  nvbicb  tueigb 
the  rtiouniains  in  scales,  and  the  hills  in  a  bal- 
ance, which  measure  the  waters  in  the  holloiv  of 
■his  band,  and  mete  out  the  heavens  with  a  span, 
Ifa.  Ix.  12.  Hath  he  eyes  ?  they  are  eyes  that 
penetrate  the  nT^fl  unmeafurable  diftances.  Hath 
he  feet  ?  they  are  feet  which  reach  from  heaven 
to  earth,  for  the  heaven  is  his  tbrone,  and  the 
earth  is  his  footstool,  ch.  Ixvi,  1,  Hath  he  a 
voice  ?  it  is  as  the  sound  of  many  ivaters^  breah.- 
ing  the  cedars  of  Lebanon,   making  mount  Sirion 

skip 

*  Mr.  S.  means,  I  fiiould  fuppofe,  Spinoza;  whofe 
fyftem  of  atheifm,  fays  a  Tenfible  writer,  is  more  grof;-, 
and  therefore  lefs  dangerous,  than  others  ;  his  poifon 
carrying  iu  antidote  with  it. 


The  Omnipresence  of  God.         23 

sikip   like   an  unicorn^    and   the   binds   to    cihc, 
Pfal.  xxix.  3,  5,  &,  9. 

This  reminds  me  of  a  beautiful  paff-ige  ir.  PL- 
to.  He  lays  that  the  gods,  particularly  the 
chief  god,  the  ineffable  beauty,  as  he  calls  l-.im, 
cannot  be  conceived  of  but  by  the  underllanding 
only,  and  by  quitting  Tenfible  objeds  ;  that,  in 
order  to  contemplate,  the  divinity,  terrePwial 
ideas  muft  be  furmountcd  ;  that  the  eyes  cannot 
fee  him  ;  •  that  the  ears  cannot  hear  him.  A 
thought  which  Julian  the  apoRate,  a  great  ad- 
mirer of  that  philofopher,  fo  nobly  expreffes  in 
his  fatire  on  the  Cxfars.  Thus  every  thing 
i'trves  to  eftablifli  our  firft  principle,  that  God  is 
a  fpirit. 

2.  But  to  prove  that  God  is  a  fpirit,  and  to 
prove  that  he  occupies  no  place,  at  leaft  as  cur 
imagination  conceives,  is,  in  oar  opinion,  to  ef- 
tabliflt  the  fame  thefis. 

1  know  how  difficult  it  is  to  make  this  cor.rc- 
•  uence  intelligible  and  clear,  not  only  to  ihol.; 
■who  have  never  been  accuftomed  to  ijieclitation, 
and  who  are  therefore  more  cxcufable  for  having 
confufed  ideas  ;  but  even  to  fuch  as,  having  cul- 
tivated the  fciences,  arc  nioft  intent  on  refining 
their  ideas.  I  freely  acknowledge,  that  after  we 
have  ufed  our  utmotl  efforts  to  rife  above  fenfe 
and  matter,  it  will  be  extremely  difl&cult  to  con- 
ceive the  exiflence  of  a  fpirit,  without  conceiv- 
ing it  in  a  certain  place.  Yet,  I  think,  what- 
ever difficulty  there  may  be  in  the  fyflem  of 
thofe  who  maintain  that  an  immaterial  being 
cannot  be  in  a  place,  properly  fo  called,  there  are 
greater  difficulties  Aill  in  the  oppofite  opinion  ; 
for,  what  is  immaterial  hath  no  parts  ;  what 
I>atb  no  parts  hath  no  form  ;  what  hath  no  form 
bath  no  extenfion  ;  what  hath  no  extenfion  can 
have  no  fituation  in  place,  properly  fo  called. 
For  what  is  it  to  be  in  place  ?  is  it  not  to  (ill 
fpacc  ?  is  it  not  to  be  adjulled  with  furrounding- 

bodies  ? 


24         The  Omnipresence  of  God, 

boi'les  ?  how  adjufl  with  furrounding  bodies 
without  parts  ?  how  coniift  of  parts  without  be- 
ing corportral  ?  But  if  you  afcribe  a  real  and 
proper  extenfion  to  a  fpirir,  every  thought  of 
that  fpirit  would  be  z  feparate  portion  of  that 
extcii&on,  as  eveiy  part  of  the  body  is  a  feparate 
portion  of  the  whcJe  body  ;-  every  operation  of 
fpirit  would  be  a  modification  of  that  extenfion, 
as  every  operation  of  body  is  a  modification  of 
body  ;  and,  were  this  the  cafe,  there  would  be 
ro  abfurdity  in  faying  that  a  thought  is  round, 
or  fquare,  or  cubic,  which  is  nothing  lefs  than 
the  confounding  of  fpirit  with  matter.  Thus 
the  idea,  which  our  imagination  forms  of  the 
oniDiprefence  of  God,  when  it  reprcfents  the  eC 
fence  of  the  Supreme  Being  filling  infinite  fpaces,. 
as  we  are  lodged  in  our  houfes,  is  a  falfc  idea 
that  ouglit  to  be  carefully  avoided. 

II.  What  notions  then  muft  we  form  of  the 
Immenfuy  of  God  ?  In  what  fenfe  do  we  con- 
ceive that  the  infinite  Spirit  is  every  where  pref- 
ent  ?  My  brethren,  the  bounds  of  our  knowl- 
edge are  fo  ftrait,  our  fphere  is  fo  contra£led,  we 
have  fuch  imperfe£t  ideas  of  fpirits,  even  of  our 
own  fpints,  and,  for  a  much  ilronger  reafon,  of 
the  Father  of  fpirits,  that  no  genius  in  the 
world,  however  exalted  you  may  fuppofe  him, 
after  his  greateft  efforts  of  meditation,  can  fay 
to  you,  Thus  far  extend  the  attributes  of  God  ; 
behold  a  complete  idea  of  his  immenfity  and  ora- 
niprefence.  Yet,  by  the  help  of  found  reafon, 
above  all  by  the  aid  of  revelation,  we  may  give 
you,  if  not  complete,  at  leaft  dilVmtil  ideas  of  the 
iubjeft  :  it  is  pofTible,  if  not  to  indicate  all  the 
fenles  in  which  God  is  iinmenfe,  at  leaft  to  point 
out  fome  :  it  is  pofllble,  if  not  to  fliew  you  all 
the  truth,  at  lead  to  difcover  it  in  part. 

Let  us  not  conceive  the  oniniprefeuce  of  God 
as  a  particular  attribute  (if  I  may  venture  to  fay 
fo)  of  the  Deity,  as  goodnefs  or  wildom,  but  as 


The  Omnijfnsence  of  God.        ^5 

the  extent  or  infinity  of  many  others.  The  om- 
iiiprcfence  of  God  is  thai  univerfal  property  by 
which  he  communicates  himfelf  to  all,  diiTul'ea 
himfelf  through  all,  is  the  great  diredor  of  alJ, 
or,  to  confine  ourfelves  to  more  diftinft  ideas 
ftlll,  the  infinite  ipirit  is  prefcnt  in  every  place. 

1.  By  a  boundlefs  knowledge. 

2.  By  a  general  influence. 

3.  By  an  univerfal  diredlion. 

God  is  every  where,  becaufe  he  seetb  M,  bc- 
caufe  he  ivfMeuceth  all,  becaufe  he  directetb  i\\.' 
This  we  mud  prove  and  eftablilh.  But  if  yoa 
■would  judge  rightly  of  what  you  have  heard,  and 
of  what  you  may  flill  hear,  you  muft  remember 
that  this  fubjedt  hath  no  relation  to  your  pleas- 
ures, nor  to  your  policy,  nor  to  any  of  tbofe  ob- 
jects which  occupy  and  fill  your  whole  fouls  ; 
and  confccjuentlvj  that  if  you  would  follow  us, 
you  muft  llretch  your  meditation,  and  go,  as  it 
vcre,  out  of  yourlelves. 

I.  The  firfl  idea  of  God's  omniprefence  is  his 
omniscience.  God  isr  .every  whrre  prefent,  hc- 
.hu'lc  he  scsth  all.  This  the  prophet  had  princi- 
pally in  view.  "  O  Lord,  thou  hall  fearched  me, 
;;nd  known  me.  Thou  knowell  my  down-fitting 
and  mine  up-rifing,  thou  under'landen:  my 
thoughts  afar  off".  Thou  compalfeft  my  path  and 
my  lying  down,'  and  art  acquainted  v^ith  all  my 
ways.  For  there  is  not  a  word  in  my  tongue, 
but  lo,  O  Lord,  thou  knoweft  it  altogether. 
Thou  haft  befet  me  behind  and  before.  Such 
knowledge  is  too  wonderful  for  me;,  it  is  high,  I 
cannot  attain  unto  it,"  ver.  I,  2,  3,  Sec.  Then 
follow  the  words  of  our  text  :  "  Whither  fliall 
I  go  from  thy  Tpirit,"  and  fo  on. 

Let  us  not  then  confider  the  Deity,  after  the 
e:<ample  of  the  fchooljnen,  as  a  point  fixed  in 
the  univerfality  of  beings.  Let  us  coniider  the 
univerfality  of  beings  as  a  point,  and  the  Deity 
as  an  iinmcafc  eye,  which  Ices  all  that  pafTes  in 
C  2  that 


26         The  Omnipresence  of  God, 

that  point,  all  that  can  pofllbly  pafs  there  ;  and 
•^rhich,  by  an  all-animating  intelligence,  nukes 
an  exadl  combination  of  all  the  efFcdls  of  matter, 
and  of  all  the  difpolitions  of  fpiriu 

1.  God  knows  all  the  effects  of  matter.  An 
expert  workman  takes  a  parcel  of  matter  propor- 
tioned to  a  work  which  he  meditates,  he  makes 
divers  wheels,  difpofcs  thera  properly,  and  fees, 
by  the  rules  of  his  art,  what  mufl:  refiilt  from 
their  ailemblage.  Suppofe  a  fublime,  exaifl  geni- 
us, knowing  how  to  go  from  principle  to  princi-- 
ple,  and  from  tonfcquence  to  confequence,  after 
forefeeing  what  mufl:  refult  from  two  wheels 
joined  together,  fliould  imagine  a  third,  he  will 
as  certainly  know  what  muO;  refult  from  a  third, 
as  from  a  firll  and  fccond  ;  after  imagining  u 
third,  he  may  imagine  a  fourth,  and  properly  ar- 
range it  with  the  reft  in  his  imagination  ;.  after 
a  fourth  a  fifth,  and  fo  on  to  an  endlels  number^ 
Such  a  man  could  mathematically  demonriratc, 
in  an  exa£l  and  infallible  manner,  what  mull  re- 
fult from  a  work  conipofed  of  all  thefe  different 
•wheels.  Suppofe  further,  that  this  woiknian, 
having  accurately  confidered  the  effecls  whick 
would  be  produced  on  thefe  wheels,  by  that  fub- 
tle  matter  which  in  their  whirlings  continually 
furrounds  them,  and  which,  by  its  perpetual  ac- 
tion and  motion,  chafes,,  wears,  and  dilTolves  alL 
bodies  ;  this  workman  wauld  tell  you,  with  the 
fame  exaftnefs,  how  long  each  of  thefe  wheels 
•would  wear,  and  when  the  whole  work  would  be 
confumed.  Give  this  workman  life  and  induftry 
proportional  to  his  imagination,  furnifli  him  with, 
materials  proportional  to  his  ideas,  and  he  will 
produce  a  vaft,  immenfc  work,  all  the  different 
jnotiors  of  which  he  can  exadly  combine  ;  all 
the  different  effeds  of  which  he  can  evidently 
forefcc.  He  will  fee,  in  what  time  motion  will 
be  communicated  from  the  firft  of  thefe  wheel.>i 
to  the  fecond,  at  what  liaie  the  fecond  will  move 

tlic 


The  Omnipreience  of  God.         s^ 

the  third,  and  fo  of  the  reft  :  he  will  foretel  alt 
their  different  motions,  and  all  the  effects  which- 
:uuft  rcfult  from  their  different  combinations. 

Hitherto  this  is  only  fuppofition,  my  brethren,, 
but  it  is  a  fuppolUion  that  conducls  us  to  thc 
moft  certain  of  all  fatSls.  This  workman  is  God.- 
God  IS  this  fublime,  exacl,  infinite  genius.  He 
calls  into  being  matter,  without  motion,  and,  in^ 
fome  fcnfe,  without  form.  He  gives  this  matter 
form  and  motion.  He  m<ikes  a  certain  number 
of  wheels,  or  rather  he  makes  them  without 
number.  He  difpofes  them  as  he  thinks  proper* 
He  communicates  a  certain  degree-  of  motion,, 
agreeable  to  the  laws  of  his  wifdoni.  Thence 
arifes  the  world  which  ftrikes  our  eyes.  By  the 
forementioned  example,  I  conceive,  that  God,  by 
his  own  intelligence,  faw  what  muft  refult  fromv 
the  arrangement  of  all  the  wheels  that  compofc 
this  world,  and  knew,  with  the  utm»{t  exadlncfs,. 
all  their  combinations.  He  faw  that  a  certaiiv 
degree  of  motioi:,  imparted  to  a  certain  portiou- 
of  matter,  would  produce  water  -y  that  anothesT 
degree  of  motion,  communicated  to  another  por-.- 
tion  of  matter,  would  produce  fire  ;  that  anothep- 
■would  produce  earth,  and  fo  of  the  reft.  He- 
forefaw,  with  the  utmoft  precifion,  what  would 
refult  from  this  water,  from  this  fire,  from  this- 
earth  when  joined  together,  and  agitated  by  fucb 
a  degree  of  motion  as  he  fiiould  communicate^ 
By  the  bare  infpedlion  of  the  laws  of  motion,  he 
forefaw  fires,  he  forefaw  fliipwrccks,  he  forefaw 
earthquakes,  he  forefaw  all  the  viciffitudcs  of 
time,  he  forefaw  thofe  which  muft  put  a  period 
to  time,  when  tie  beavens  shall  pas^  away  with 
a  great  noise^  ivben  the  elements  shall  melt  with 
Jervent  heat,  when  the  earth  with  all  the  works 
that  are  in  it  shall  be  burnt  up,  2  Pet.  iii.  10. 

2.    But,  if  God  could  combine  all  that  would 
relult  from  the  laws  of  motion  communicated  to 
matter,  he  could  alfo  combine  all  that  would  rc- 
fult 


zB         The  Omnipresence  of  God, 

fait  from  intelligence,  freedom  of  will,  and  all 
the  faculties  which  make  the  effence  of  fpirits  ; 
and,  before  he  had  formed  thofe  fpiritual  beings 
•which  compofe  the  intelligent  world,  he  kr\ew 
■what  all  their  ideas,  all  their  proje<^s,  all  theif 
deliberations,  would  for  ever  be. 

I  am  aware,  that  a  particular  confequence,. 
•which  follows  this  dodlrine,  hath  made  fonie  di- 
vines exclaim  againft  this  thcfis,  and,  under  the 
fpecious  pretence  of  exculpating  the  Deity  from 
the  entrance  of  fin  into  this^  world,  they  have 
af&rmed  that  God  could  not  forefee  the- deter- 
minations op  a  free  agent;  for,  fay  they,  had  be 
forcfeen  the  abufe  which  man  would  have  made 
of  his  liberty,  by  rcfolving  to  fin,  his  love  to 
holioefu  would  have  engaged  him  to  prevent  it.. 
But  to  reafjo  m  this  manner  is,  in  attempting  to 
folve  a  difiict^ty,  t&  leave>that  difEcultyin  alb.; 
it«  force,  - 

All  theyfay  on  this  article,  proceeds  from  this 
principle,  that  a  God  infinitely  juft,  rind  infinite- 
ly powerful,  ought  to  dil'play  (if  it  -be  allowable- 
to  fay.lo)^ll  ilie  infinity  of  liis  attributes  to  pre- 
vent iTn.  But  this  principle  is  nororioufly  falfe. 
Witneffi  that  very  permiffion  of  lin  which  is  ob-  ■ 
jefted  to  ns.  You  will  net  acknowledge  that ' 
God  forefaw  man's  fall  into  nti  :  acknowledge, 
at  lealt,  that  he  forefaw  the  poffibility  of  man's 
filling,  and  that,  in  forming  a  creature  free,  he- 
khev/  that  fuch  a  creature  might  chufe  virtue  ot 
■vice;  acknowledge,- at  lead,  that  God  could  have 
created  man  with  fo  much  ktiowledge,  and  could, 
have  afTorded  him  fo  many  fuccours  ;  he  could 
have  prefcnted  fuch  powerful  motives  to  holinefs 
inceifantly,  and  difcovered  to  him  the  dreadful 
oonfequences  of  his  rebellion  fo  c3e(i!lually  ;  he 
could  have  umted  obedience  to  his  commands 
•with  fo  many  delights,  and  the  motV  difiant 
thought  of  difobcdience  with  fo  many  difgufis  ; 
lie  could  have  baniilied  from  man  every  tcmpta-- 

tion 


The  Omnipresence  of  God*        25- 

tion  to  fin,  fo  that  he  would  never  have  been  a- 
fjnner.  Yet  God  created  man  in  another  man- 
ner ;  confequently  it  is  not  true,  even  in  your 
fyftern^  that  God  hath  exerted  all  the  power  he 
could  to  prevent  fin's  entrance  into  the  world, 
Gonfequently  it  is  falfe,  that  a  Being',  who  per- 
fe(5lly  loves  hohncfs,  ought  to  difplay  the  whole 
extent  of  his  attributes  to  prevent  fin,  and  to 
eftabli/h  virtue.  Gonfequently,.  the  principle  on 
which  you  ground  your  denial  of  God's  comprc- 
henfion  of  all  the  difpofitions  of  fpirits,  is  an  un- 
warrantable principle,  and  to  attempt  to  folve 
the  difficulty  in  this  manuer,  is  to  leave  it  in  all 
its  force. 

But  if  you  confult  revelation,  you  will  find 
that  God  claims  an  univerfal  knowledge  of  fpir- 
its. He  fays,  he  searcbetb  and  knowetb  tbem^ 
Jcr.  xvii.  10.  Rev.  ii.  23.  He  forefaw,  he  fore- 
told, the  affliftions  which  Abraham's  pofterity 
would  endure  in  Canaan,  Gen.  xv,  13,  the  hard-  • 
«ning  of  Pharaoh,  the  infidelity  of  the  Jews,  the 
faith  of  the  Gentiles,  the  crucifixion  of  the  Mef- 
fiah,  Exod.  iii.  19,  the  coming  of  the  prince  or 
leader,  that  is  of  Vefpafian,  or  Titus,  who  would  • 
destroy  the  citj  and  tie  sanctuary,  Dan.  ix.  25, 
25.  And  confequently,  we  have  a  right  to  af- 
firm, that  God  knows  all  the  thoughts  of  the 
mind,  and  all  the  fentiments  of  the  heart,  as  well 
as  that  he  knows  all  the  motions  of  matter. 

Perhaps  you  wifh,  my  brethren,  that  our  fpec- 
ulations  were  carried  further  ;  perhaps  you  would 
have  ui  difentanglc  the  fubjcdl  from  all  its  diffi- 
culties ;  perhaps  you  wifh  we  could  make  you 
compiehcnd,  in  a  clear  and  diflin^l  manner,  hovr 
it  is  poffible  that  fuch  imtnenfe  objedls  can  be 
always  prefent  to  the  Supreme  Intelligence  ;  but 
what  mortal  tongue  can  exprefs  fuch  fublime 
truths,  or  what  capacity  is  able  to  conceive 
them  1  On  this  article,  we  are  obliged  with  our 
prophet  to  csdaimj  sucb  knowledge  is  too  ivon-^ 

dx'rful 


30         The  Omnipresence  of  God* 

derful  for  me  ;  it  is  high  ;   I  cannot  attain  unto  ' 
it  !  vcr.  6.      In  general,  wc  conceive  that  the 
fphere  of  divine  knowledge  is  not  contracted  by. 
any  of  the  limits  that  conSne  the  fpirits  of  man-- 
kind. 

The  human  fp'irit  is- united  to  a  portion  of 
raattcr.  Man  can  perform  no  operation  without 
the  agitation  of  his  brain,  v/ithout  the  motion  of 
his  animal  fpirits,  without  the  help  of  his  fenfes. 
But  the  brain  wearies,  the  fpirits  evaporate,  the 
fenfes  are  blunted,  and  the  noinutefl  alteration 
of  body  clogo  the  mod  penetrating  and  acVive- 
genius.  But  God,  as  we  have  reprefented  him, 
thinks,  underftands,  meditates,  without  bi-ain^ 
"without  fpirits,  without  any  need  of  fenfes  ;  not 
participating  their  nature,  he  never  participates 
their  alteration,  and  thus  hath  intelligence  im- 
mediately from  tlie  treafure  of -intelligence  itfelf» 

The  fpirit  of  man  owes  its  exigence  to  a  fupe- 
xior  fpirit,  to  a  foreign  caofe,  to  a  Being  who 
gives  him  only  fuch  ideas  as  he  thinks  proper, 
and  who  hath  been  glcafed  to  coticcal  numberlefa 
jnyfleries  from  him»  Bnt  God,  God  not  only- 
does  not  owe  his  exiRence  to  a  foreign  caufe,  but- 
all  that- exift  derive  their  exigence  from  him,- 
His  ideas  were  the  models  of  all  beings,  and  he. 
bath  only  to  contemplate,  himfelf  perfeflly  to 
know  them. . 

The  fpirit  of- man  is  naturally  I  finite  fpirit  ; 
be  can  confider  only  one  circ^•^of  obje<f\s  at  once, 
many  ideas  confound  him;  if  he  would  fee  too 
ruich,  he  fees  nothing  ;  he  inuQ  fuccefiively  con- 
template what  he  cannot  contemplate  in  one  rio- 
ment.  But  God  is  an  infinite  fpirit  ;  with  one  ■ 
fmgle  look,  he  beholdeth  the  whole  univerfe. 
This  is  the  fii:fl  idea  of  the  omniprefence  of  God* 
As  I  am  accounted  prefent  in  this  auditory,  be- 
caufe  I  fee  the  objefts  that  are  here,  btcaufe  I 
am  witnefs  of  all  that  paffes  here  ;  lb  God  is  ev- 
"ry  where,  becaufe  he  fees  all,   becaufe  veils  tie 

rooft 


Ti:e  Omnipreitnce  tf  God,        -^i 

nioft  impenetrable,  darknefs  the  mofl  thick,   dif- 
tances   the   moft   immcnfe,   can  conceal  nothing 

■from  his  knowledge.  Soar  to  the  utmoft  heights, 
fly  into  the  renictcH  climates,  wrap  thyfelf  in  the 
blackeft  darknefs,  every  where,  every  where, 
thou  wilt  be  under  his  eye.  "  Whither  fliall  I 
go  from  thy  ipirit  ?  or  -whither  fiiall  I  flee  from 
thy  prcfcncc  ?" 

But,  2.  The  knowledge  of  God  is  not  a  bare 
knowledge,  his  prefcnce  i?  not  an  idle  pre  fence  ; 
it  is  an  adiive  knowledge,  it  is  a  prelence  accom- 
panied with  action  and  motion.  We  faiil  juil 
now,  that  God  was  every  where,  becajife  he  in- 
/iuenced  all,  as  far  as  influence  could  ^sgrec  with 
his  perfe£lions.     Remark  this  reflridlion,    for  as 

•we  are  difculilng  a  fubjedlthc  moft  fertile  in 
controverfy,  and  as,  in  a  difcourfe  of  an  hour,  it 
is  impoffible  to  anfwcr  all  objeftions,  which  may 

.be  all  anfwered  elfewhere,  we  would  give  a  gen- 
eral prefervative  againft  every  miRake.  We 
mean  an  influence  which  agrees  with  the  divine 
perfeilions  ;  and  if  from  any  of  our  general  prop- 
ofnions,  you  infer  any  confequences  injurious  to 
thofe  perfeilions,  you  n^ay  conclude,  from  that 
very  rcafcn,  that  you  have  ftrecched  them  beyond 
their  due  bounds.  We  repeat  it  then,  God  in- 
fioenceth  all  things,  as  far  as  fuch  infiucnce 
agrees  with  his  perfedlions. 

When  new  beings  appear,  he  is  there.  He 
influences  their  produftion.  He  gives  to  all  ///e, 
motion^  and  betngy  A£lsxvii.  28.  "  Thou,  even 
thou  art  Lord  alone,  thou  haft  made  heaven,  the 
keaven  of  heavens  with  all  their  hofi:,  the  earth 
and  all  things  that  are  therein,  the  Teas  and  all 
that  is  therein,  and  thou  preferveft  them  all,  and 

.the  hoft  of.  heaven  wordiippeth  thee,"  Neb.  ix.  6. 
"O  Lord,  I  will  praife  thee,  for  I  am  fearfully 
and  wonderfully  made  ;  marvellous  are  thjr 
■works,  and  that  my  foul  knoweth  right  well. 
My  fubftance  was  not  bid  from  thee,  when  I  was 

aiade 


32         The  Omnipresence  of  'God. 

xnade  in  fecret,  and  curiouily  vrrought  in  the 
lowcft  parts  of  the  earth.  Thine  eyes  did  fee 
my  fubdance  yet  being  .unperfe£t,  and  in  thy 
book  all  my  members  were  written,  which  in 
continuance  were  fafhioned,  when  as  yet  there 
was  none  of  them,"  Pfal.  cxxxix.  14,  15,. 16. 
*'  Thine  hands  have  made  me,  and  fafhioned  me 
together  round  about.  Thou  haft  clothed  me 
■with  fkin  and  flefh,  and  haft  fenced  mc  with 
.bones  and  fincws." 

When  beings  are  prefervcd,  be  is  there.  He 
Influences  their  pvefervation.  "  Thy  mercy,  O 
Lord,  is  in  the  heavens,  and  thy  faithfulnefs 
reacheth  unto  the  clouds.  Thou  prel'ervcft  man 
•and  beaft,"  Pfal.  xxxvi.  5,  6.  "  When  thou 
openelt  thy  hand  they  are  filled  with  good  :  thou 
hideft  thy  face  they  are  troubled,  thou  takeft 
away  their  breath  they  die,  and  return  to  their 
duft.  Thou  feaileft  forth  thy  fpirit  they  are  cre- 
ated, and  thou  reneweft  the  face  of  the  earth," 
Pfal.  civ.  28,  29,  30. 

When  the  world  is  difordered,  he  is  there. 
He  influenceth  wars,  peftilences,  famines,  and  all 
the  vicilTitudes  which  diforder  the  world.  If 
nature  refufe  her  produftions,  it  is  becaufe  he 
hath  made  the  hea'cen  as  iron,  end  the  earth  as 
brass,  Lev.  xxvi.  19.  If  peace  fucceed  war,  he 
makes  both.  1?  lions  slajr  the  inhabitants  of  Sa' 
m-aria,  it  is  the  Lord  ivbo  sejids  them,  2  Kings 
xvii.  25.  When-tempcftuous  winds  break  down 
thole  immenfe  banks  which  your  induftry  has  op- 
poled  to  them,  when  a  devouring  fire  reduceth 
your  houfes  to  allies,  it  is  he  who  n-.akes  the 
ivinds  his  messengers,  and  bis  ministers  Jiumes 
of  f.re,  Pfal.  civ.  4. 

When  every  thing  fucceeds  according  to  onr 
"wifhes,  he  is  there.  He  inflvienceth  profperity. 
"  Except  the  Lord  build  ihe  houfe,  they  labour 
in  vain  that  build  it.  Except  the  Lord  keep  the 
eiiy,  -the  watchman  wakcth  but  in  vain.     It  is 

vain 


The  Omnipresence  of  God,         33 

v?.in  for  you  to  rife  up  early,  to  fit  up  Iate>  to 
eat  the  bread  of  forrows.  It  is  God  who  givetli 
his  beloved  flecp,"  Pfal.  cxxvii.~l,  2. 

When  our  underlUnding  is  infornifd,  he  is 
there.  He  influenceth  our  knowledge.  For  in 
bis  light  vje  see  ligbt^  Pfal.  xxxvi.  9.  "  He 
lightech  every  man  that  cometh  into  the  world," 
John  i.  9. 

When  our  heart  difpofeth  us  to  our  duties,  he 
is  there.  He  influenceih  our  virtues.  It  is  he 
who  worketb  in  us,  bolb  to  infill  and  to  do  oj' bis 
civn  good  pleasure,  Phil,  li.  13.  It  is  he  who 
gi-jttb  us  not  onlj  to  believe  but  to  suffer  for  bis 
sake,  chap.  i.  29.  It  is  be  who  giveth  to  all 
that  ask  bim  liberally  and  vpbrcidctb  not, 
James  i.  5. 

When  the  groffeft;  errors  cover  us,  he  is  there. 
He  infiuenccth  errors.  It  is  God  who  se}ids 
strong  delusions  that  men  sliould  believe  a  lief 
■2  Theff.  ii.  11.  "  Go  make  the  heart  of  thii 
people  fat,  and  make  their  ears  lieavy,  and  fliut 
'.heir  eyes,  led  they  (hould  fee  with  their  eyes, 
and  hear  with  their  ears,"   lia.  vi.   10. 

When  we  violate  the  laws  of  righteoufnefs,  he 
is  ther«.  He  intluenceth  fins,  even  the  greateft 
lins.  Witr.efs  Pharaoh,  whole  heart  be  harden^ 
ed,  Exod.  iv..21.  V/itntfs  Shimei,  whom  the 
Lord  badi  to  curse  David,  2  Sara.  xvi.  IJ. 
Witncfs  what  Ifaiah  faid,  the  Lord  Imt/i  mingled' 
a  perverse  spirit  in  ibe  midst  of  Egjpt,  chap, 
xix.  14. 

When  maginrates,  our  earthly  gods,  confult 
and  deliberate,  he  is  there.  He  influtMiccth  pol- 
icy. It  is  he  who  hatb  the  hearts  of  kivgs  in 
bis  hand,  and  turneth  tbeni  as  the  rivers  of  loa- 
ier,  Prov.  XXi.  1.  It  is  he  who  givetb  kir.gs  in 
bis  anger,  and  taketh  them  aivay  in  bis  ivrcthy 
Hofea  xiii.  11.  It  is  iie  who  miik«.th  the  Assyr- 
ian the  rod  of  bi^  i^'igcr,  Ifa.  x.  5.  *'  Herod 
snd  Pilat'w,  the  Gt/irJtc  aiid  the  people  of  Ifrael, 
D  did 


34         T^hc  Otnnipresence  of  God. 

did  what  his  hand  and  his  counfel  detertuhied 
before  to  be  done,"  A^^s  iv.  27,  28. 

When  we  live,  when  we -die,  he  is  there.  He 
influencetb  life  and  death.  "Man's. days  are 
determined,  the  number,  of  his  months  are  with 
him,  he  has  appointed  ihis  btjunds  that  he  cannot 
pafs,"  Job  xiv.  5.  "  To  God  the  Lord  belongs 
the  ilTues  iron)  death,"  Pfal.  Ixviii.  20.  "He 
bringeth  down  to  the  grave,  and  Jaringeth  up," 
1  Sam.  ii.  6. 

He  influences  the  leaft  events,  as  well  as  ihe 
moft  conliderable.  Not  being  fatigued  with  the 
care  of  great  things,  he  can  occupy  himfelf 
about  the  fmalleft  without  prejudice  to  the  rell.; 
number  the  bairs  of  cur  heads,  and  not  let  even 
a  sparrow  fall  without  his  ivill,  Matt.  x.  29,  30. 

But,  3.  When  God  communicates  himfelf  to 
all,  when  he  thus  afls  en  all,  when  he  diffufeth 
himfelf  thus  through  the  whole,  he  conneds  all 
with  his  own  defigns^  and  makes  all  ferve  his 
own  counfels  :  and  this  is  our  third  idea  of  his 
immenfity  and  omniprefence.  God  is  prcfent 
with  all,  becaufe  he  directs  all. 

Doth  he  call  the  creatures  intoexiHence  ?  it  13 
to  manifeft  his  perfeclions.  It  is  to  have  fub- 
je£ts  on  whom  he  may  Qiower  his  favours.;  it  is, 
as  it  were,  to  go  out  of  himfelf,  and  to  iuiiu 
through  the  whole  univerfe  a  concert  refounding 
.  the  Creator's  exiRence  and  glory.  "  For  the 
invifible  things  of  God,  even  his  eternal  power 
and  godhead,  are  underftood  by  the  things  that 
are  made,"  Rom.  i.  20.  "^^  The  heavens  declare 
the  glory  of  God,  aud  thfe  "^iCBjament  flieweth  Ivis 
handy-work.  Day  unto'  dajr^  uttereth  fpeech, 
njghc  upto  night  Iheweth  knowledge.  There  is 
r»o  fptech  nor  language  where  their  voice  is  not 
heard,"  Tfal.  xix.  1,2,  S. 

Djth  he  preferve  his  creatures  ?  it  is  to  anfwer 

.Iiis   own   defigns,  the  depth   of  which  n"b  finite 

mind  can  Cathcrn  ;  but  defigns  which  we  fhall 

one 


The  Omnipresence  of  God.         35 

one  day  know,  ana  admire  bis  wifdom  when  w: 
know  them,  as  we  adore  it  now,  though  we  I  n :;\, 
them  not. 

Doth  he  fend  plagues,  wars,  famines  ?  it  is  to 
make  thofe  feel  his  juftice  who  have  abufcd  hi^' 
goodnefs  ;  it  is  to  avenge  the  violation  of  his 
law,  the  contempt  of  his  gofpel,  the  forgcuing- 
and  forfaking  of  the  intereft  of  his  church. 

Doth  he  afford  us  profperity  ?  it  is  to  drci:-  ,;•; 
with  the  bands  of  love,  Hofea  xi.  4.  it  is  to  ic- 
veal  bimfelf  to  us  by  that  love  which  is  his  el- 
fence  ;  it  is  to  engage  us  to  imitate  him,  ^v!10 
never  leaves  himself  ivtthout  loitness  in  doing 
goods  A£ls  xiv,  17. 

Doth  he  impart  knowledge  to  us  ?  it  is  to  dif- 
rover  the  fnares  that  furrcund  ns,  the  miferies 
that  threaten  us,  the  origin  from  which  we 
fprang,  the  courfe  of  life  we  fliould  follow,  and 
the  end  at  which  we  fhould  aim. 

Doth  he  communicate  virtues  ?  it  is  to  ani- 
mate us  in  our  race  ;  it  is  to  convince  us  thnr 
there  is  a  mighty  arm  to  raife  us  from  the  nojf-, 
into  which  our  natural  corruption  hath  pluni^ed 
us  ;  it  is  vhat  we  may  work  out  our  own  saiva" 
tion  with  fear  and  trembling,  knowing  that  God 
worketb  in  us  to  will  and  to  do  of  bis  own  good 
pleasure,  Phil.  ii.  12,  13. 

Doth  he  fend  us  error  ?  it"  is  to  make  us  re- 
fpe^  tlrat-truth  which  we  have  refifted. 

Doth  he  abandon  us  to  our  vices  ?  it  is  to  pun- 
jfii  us  for  fome  other  vices  which  we  have  com- 
mitted voluntarily  and  freely  ;  fo  that,  if  we 
could  comprehend  it,»  his  love  for  holinefs  never 
appears  more  clearly,  than  when  he  abandons 
men   to  vice  in  this  manner. 

Doth  he  raifc  up  kings  ?  it  is  always  to  obli:;e 
them  to  adminifter  juRice,  to  proteft  the  widow 
and  the  orphan,  to  maintain  order  and  religion. 
Yet  he  often  permits  them  to  violate  equity,  to 
opprefs  their  people,  and  to  become  the  fcourges 

of 


36         The  Omnipreuncc  of  God* 

of  hia  anger.  By  them  he  frequently  teacheth 
i!s  how  little  account  he  makes  of  human  gian- 
deurs,  feeing  he  beftows  then  fometimes  upon 
unworthy  men,  upon  men  allured  by  voluptuouf- 
nefs,  governed  by  ambition,  and  dazzled  with 
their  own  glory,  upon  men  who  ridicule  piety, 
fell  their  confciences,  negoclate  faith  and  reli- 
gion, facrificing  the  fouls  of  their  children  to  the 
infamous  paffions  that  govern  themfelves. 

Doth  he  prolong  our  life  ?  it  is  becaufe  he  is 
long  suffering  to  us^  2  Pet.  iii.  9.  it  is  becaufe 
he  opens  in  our  favour  the  riches  0/  bis  goodness 
and  forbearance^  to  lead  us  to  repentance^  Ron\. 
ii.  4. 

Doth  he  call  us  to  die  ?  it  is  to  open  thofe 
eternal  books  in  which  our  aftions  are  regiftered; 
it  is  to  gather  our  fouls  into  his  bofom,  to  bind 
them  up  in  the  bundle  of  life,  1  Sam.  xxv.  29. 
to  mix  them  with  the  ranfomed  armies  of  all  na* 
iions,  tongues,  end  people,  Rev,  vii.  9. 
^uch  are  our  ideas  of  the  omniprefence  of  God. 
Thus  God  feeth  all,  influenceth  ail,  direfteth  all. 
In  this  fenfe  we  are  to  underfland  this  magnificent 
'anguage  of  fcripture,  "  Will  God  indeed  dwelt- 
on  the  earth  ?  behold  the  heaven  and  the  heaven 
of  heavens  cannot  contain  thee,"  1  Kings  viii, 
2r.  "  Thus  faith  the  Lord,  The  heaven  is  my- 
throne,  and  the  earth  is  my  footflool,"  Ifa.  Ixvi, 
1.  "  Where  is  the  houfe  that  ye  build  unto  me? 
do  not  I  fin  heaven  and  earth  ?  faith  the  Lord. 
Am  1  God  at  hand,  and  not  afar  off?  Can  any 
hide  hinifclf  in  fecret  places  that  I  fliall  not  fee 
him  V'  Jer.  xxiii.  23,  24.  This  is  what  the 
heathens  had  a-  glimpfe  of,  when  they  faid,  that 
God  was  a  circle,  the  centre  of  which  \ya3  ever/ 
■where,  and  its  circumference  no  where.  That 
all  things  were  full  of  Jupiter.  That  he  filled  all 
his  works.  That,  fly  whither  we  would,  we  were 
always  before  his  eyes.  This  is  what  the  follow- 
er-,  nf  M^hoinet  meant,  when    they  faid,   that 

■where 


The  Omnipresence  of  God.         37 

where  there  were  two  perfons,  God  made  the 
third  ;  where  there  were  three,  God  made  the 
fourth.  Above  al),  this  was  our  prophet's  mean- 
ing throMghout  the  Pi'alm,  a  part  of  which  we 
have  explained.  "  O  Lord,  thou  haft  fearched 
me  and  known  me.  Thou  knowefl  my  down- 
fitting  and  mine  up-rifing,  thou  underftandeft  my 
thoughts  afar  off.  Thou  compaffeft  my  patii  and 
my  lying  down,  and  art  acquainted  with  all  my 
ways.  For  there  is  not  a  word  in  my  tongue, 
but  lo,  O  Lord,  thou  knoweft  it  altogether. 
Thou  haft  befet  me  behind  and  before,  and  laid 
thine  hand  upon  mc  Such  knowledge  is  too 
wonderful  for  me,  I  cannot  attain  unto  ir. 
Whither  fhall  I  go  from  thy  fpirit  ?  or  whither 
ihall  I  flee  from  thy  prefence  ?  If  I  afcend  up 
into  heaven,  thou  art  there  ;  if  I  make  my  bed 
in  heli,  behold  thou  art  there.  If  1  takt  the 
wings  of  the  morning,  and  dwell  in  the  uttermoft 
parts  of  the  fea  ;  even  there  fliall  thy  band  lead 
ms,  and  thy  right  hand  fhall  hold  me.  If  I  fay, 
Surely  the  darkncfs  fhall  cover  me  ;  even  the 
night  filall  be  light  about  me.  Yea,  the  dark- 
nefs  hideth  not  from  thee  ;  but  the  night  ihineih 
as  the  day  :  the  darknefs  and  the  light  are  boib 
alike  to  thee,"  ver.  1,  &c. 

But  perhaps,  during  the  coorfe  of  this  medita- 
tion, you  may  have  murmured  at  our  prel'enting 
an  objf  A,  of  which  all  the  preaching  in  the  world 
can  give  you  only  imperfedt  ideas.  Sufpend  your 
judgments  ;  we  are  goi:ig  to  (hew  you  whither 
this  difcourfe,  all  glimmering  as  it  is,  ought  to 
conduc\  you.  We  are  going  to  fee  what  faiutary 
coiu>(joences  follow  our  efforts,  even  the  wcaL 
efforts  that  we  have  been  making,  to  explain  the 
grandeur  and  omniprcfence  of  God.  Let  us  pafs 
to  the  conclufion,  the  chief  dclign  of  this  dif- 
courfe. 

1.  Our  firft  rtflec\ion  is  on  tbe  di^cultles  rje 
meet  nviib  in  Jixing  our  minds  on  sucb  subjects 
D  2  as 

*  y*xu' 


38         The  Omnipresence  of  God. 

as  ive  have  been  hearing.  You  have  doubtlcfs 
experienced,  if  you  have  endcavomed  to  follow 
ws,  that  you  are  weary,  and  wander  when  you 
■would'go  beyond  matter.  Our  muids  find  alnioft 
rothiog  real,  where  they  meet  with  nothing  fen- 
fible.  As  if  the  whole  efTeace  of  beings  were 
corporeal,  the  mind  lofeth  its  way  when  it  ceaf- 
eth  to  be  direfted  by  bodies,  and  it  needs  the 
lielp  of  imagination  to  reprcfcnt  even  thofe  things 
which  are  not  fafcentihle  of  images  ;  and  yet 
whatever  is  moft  grand  and  noble  in  the  nature 
of  beings,  is  fpirit.  The  fablimeft  objefls,  angels 
who  are  continually  before  God,  seraph'nns  who 
cover  their  faces  in  bis  prefence,  Ifa.  vi.  2.  cher- 
tibinis  who  are  the  minifters  of  his  will,  thousand 
thousands  which  minister  unLo  him,  ten  thousand 
times  ten  thousand  ivhich  stand  before  him,  Dan. 
vii,  10.  v;hat  is  moll  glorious  in  man,  what  ele- 
vates him  above  other  animals,  a  foul  made  in 
tlte  image  of  God  himfelf,  the  Being  of  beings, 
the  Sovereign  Beauty  ;  all  thefe  beings  are  fpir- 
itual,  abftraft,  free  from  fcnfe  and  matter. 
Moreover,  what  pleafes  and  enchants  us  in  bod- 
res,  even  that  comes  from  a  fubjeA  abfiradl,  fpir- 
itua!  and  corporeal.  Without  your  foul,  aliments 
>iHve  no  tafte,  flowers  no  fmell,  the  earth  no  en- 
imel,  fire  no  heat,  the  ftars  no  brilliancy,  the  fun 
no  light.  Matter  of  itfelf  is  void,  and  grofs, 
deftitute  of  all  the  qualities  with  which  our  in)a- 
gination  clothes  ir,  and  which  are  proper  to  our 
fouls.  What  ought  we  to  conclude  from  thia 
refieAicn  ?  My  brethren,  have  you  no  idea  of 
your  dignity,  and  primitive  grandeur  ?  Have 
you  not  even  yet  fome  faint  refemblances  of  be- 
ings formed  in  the  Creator's  image  ?  You  ought, 
feeble  as  you  are,  confined  as  you  are  in  a  man- 
lier to  matter,  you  fhould  deplore  your  mifery  ; 
you  ftiould  groan  under  that  necelTity,  which;  in 
fome  fort,  confounds  your  fouls  with  a  little 
duft  ;   you  ftiould  figh  after  that  happy  ftate  in 

which 


Tlie  Omnipresence  of  God.        39. 

which  your  rapid,  free,  and  uncloggfd  fpirits, 
Ihall  meditate  like  tliemfclvcs.  This  is  the  flril 
duty  we  fhould  prefcribe  to  you. 

2.     Our  next  retieftion  is    orv   the   majesty   of 
our  religion.      That    m«[t  certainly   be   tlioughc 
the  true  religion  wliich  gives  us  the  noblcft  ideas 
of  God.     Let  our  religion  be  judged  by  this  rule.- 
Where  do  we  fee  the  attributes  of  the  Supreme 
Being  placed  in  fo  clear  a  ligh:  ?    what   can    be 
more  noble  than  this  idea  of  God  ?    what  can  he 
conceived  more  fublime  than  a  Being  whom  noth- 
ing efcapes,  before  whom  all  things  are  naked  and- 
open,  Heb.  iv.  13.   who,  by  one  liiigle  look,  fully • 
comprehends    all    beings,    patt,    prefent,    and   to 
come,  all  that  do  exift,    all  that  poffibly  can  cx- 
ift  ;   who  thinks,  in  the  fame  inftant,  with  equal 
facility  on  bodies  and  fpirits,  on  all  the  dimen- 
iioiis  of  time  and  of  matter  ?     What  more  noble 
can  be  conceived  than   a  Being    who  imparteth^ 
hinifrlf  to  all,  diffufeth  bimfelf  through  all,  influ- 
Eoceth  all,  giveth  life  and  motion  to  all  ?    What 
can  be  conceived  more  noble  than  a  Being  who 
d>re£ieth  the  eondudt  of  the  whole  univerfc,  who 
knoweth  Jiow  to  make  all  concur  to  his  deiigns, 
who  knoweth  how  to  connedl  alike  with  the  laws 
of  order  and  equity,  the  virtaes  of  the  righteousj 
the  vices  of  the  wicked,  the  praifes  of  the  happy, 
:he  blafphemies  of  the   vii\inis  facrificed  to  his 
vengeance  in  hell  ?     When  we  find  in  any  hea- 
then philofopher,  amidft  a  thoufand  faUe  notions, 
aniidfl  a  thoufand  wild  imaginations,    fomc  fe\7 
leaves  of  the  flowers  with  which  our  bibles  are 
fircwed,  we  are  ready  to  cry  a  miracle,  a  miracle, 
we  t^anfmit  thefe  fhreds  of  the  Deity    (if  1  may 
be  allowed  to  fpeak  fo)  to  the  raoft  diftant  pofler- 
ity,  and  thefe  ideas,  all  det^clive,  and  all  defiled 
as  they  are,  procure  their  authors  immortal  repu- 
tation.     On  this  principle,   what  refped>,    what 
veneration,  what  deference  ought  we  to  have  for 
the  patriarchs  and  the  prophets,  for  the  evangel- 

ifts 


4.0    ■     The  Omnipraence  of  God. 

ifts  and  the  apodles,  who  fpoke  of  God  in  fo  fub- 
lime  a  manner  !  However,  be  not  furpnfed  at 
their  fuperiority  ove/  the  great  pagan  geniufes  ; 
had  the  biblical  writers,  like  them,  been  guided 
only  by  human  reafon,  like  them  they  would  have 
wandered  too.  If  they  fpoke  fo  nobly  of  God,  it 
■was  becaufe  they  had  received  that  spirit  ivb9 
searchetb  all  things^  jea  the  deep  things  of  God^ 
I  Cor.  ii.  10.  It  wai  becaufe  all  scripture  vjas 
^iven  by  inspiration,  2  Tim.  iii.  16.  It  was  be- 
caufe the  prophecy  came  not  in  old  time  by  the 
ivill  of  man,  but  holy  men  of  God  spake  as  they 
were  moved  by  the  Holy  Gbostf  2  Pet.  i.  2  1 . 

3.  Make  a  third  reflexion.  This  attribute -of 
God  removes  the  greatest  stumbling-blocks  that 
sceptics  and  infidels  pretend  to  meet  tviti  in  re- 
ligion. It  juftifies  all  thofe  dark  myfleries  which 
are  above  the  comprehenfion  of  our  feeble  reafon. 
We  would  not  make  ufe  of  this  rtfleclion  to 
open  a  way  for  human  fancies,  and  to  authorize 
every  thing  that  is  prefented  to  us  under  the  idea 
of  ♦he  marvellous.  All  do£lrines  that  are  incom- 
prehenfible  are  not  divine,  nor  ought  we  to  em- 
brace any  oprnior^  merely  becaufe  it  is  beyond 
our  knowledge.  But  when  a  religion,  in  other 
refpccls,  hath  good  guarantee?,  when  we  have 
good  arguments  to  prove  that  fuch  aVevelatioii 
comes  from  heav«n,  when  we  certainly  know  that 
it  is  God  who  fpeaks,  ougiit  we'lo  be  furprifed, 
if  ideas  of  God,  which  come  fo  fully  authenticat- 
ed, abforb  and  confound  us  ?  1  freely  grant, 
that,  had  I  confulted  my  own  reafon  only,  1  could 
not  have  difcovered  fome  myfleries  of  the  gofpel. 
Neverthekfs,  when  I  think  on  the  immeniity  of 
God,  when  I  caft  my  eyes  on  that  vaft  ocean, 
when  I  confider  that  immenfe  all,  nothing  afton- 
ifljcs  me,  nothing  Rumbles  me,  nothing  feems  to 
me  inadmiffible,  how  incomprehenfible  focver  it 
may  be.  When  the  fubjecl  is  divine,  I  am  ready 
to  believe  all,  to  admit  all,  to  receive  all  ;  pro- 
vided 


The  Omnipresence  of  God.         41 

vided  I  be  convinced  that  it  is  God  himfelf  who 
fpeaks  to  rne,  or  any  one  on  his  part.     After  this, 
I  am  no  more  aftonilhed  that  there  are  three  dif- 
tinA  perfons  in  one  divine  tfTcnce  ;   one  God,  and 
yet  a  Father,    a  Son,  and  a  Holy  Ghod.     After 
this,    I  am  no  more  aRonifiied  that  God  forefees 
all    without   forcing   any  j    permits   fin    without 
forcing  the  finner  ;  ordains  free  and  intelligent 
creatures  to  fuch  and  fuch  ends,  yet  without  de- 
ftroying  their  intelligence  or  their  liberty.     Af- 
ter this,  I  am  no  more  aQoniflied  that  the  juftic* 
ot  God  required  a  fatisfaflion  proportional  to  his 
greatnefs,   that  his  own   love  hath  provided  that 
fatisfaftion,  and  that  God,    from  the  abundance 
of  his  companion,  defigned  the  myftery  of  an  in- 
carnate   God  ;   a  myflery   which   angels    admire 
"while  fceptics  oppofe  ;   a  myftery  which  abforbs 
human    reafon,    but   which  fills  all  heaven  wirij 
fongs  of  praife  ;  a  myftery  which   is    the  great 
VJystery,   by  excellence,    1  Tim.  iii.  16.   but  the 
greatnefs  of  which  nothing  ftiould  make  us  rejeft, 
fince   religion   propofeth  it  as  the  grand  effort  of 
the    wifdom  of  the    incomprehenfible    God,    and 
commandeth  us  to  receive  it  on  the   teftimony  of 
the  incomprehenfible  God  himfelf.     Either  reli- 
gion muft  tell  us  nothing  about  God,   or  what  it 
tells  us  muft  be  beyond   our   capacities,  and,  in 
difcovering   even    the   borders   of   this   imnienfe: 
ocean,    it  muft  needs   exhibit   a   vaft   extent   in' 
which  our  feeble  eyes  are  loft.       But    what    fur- 
prifes  me,  what  Humbles  me,  what  frightens  me, 
15  to  fee  a  diminutive  creature,    a  contemptible 
man,  a  little  ray  of  light  glimmering  through  a 
iew  feeble  organs,   controvert  a  point  with  the 
Supreme  Being,  oppofe  that  Intelligence  who  fit- 
teth  at  the  helm  of  the  world  ;   qucftion  what  he 
affirms,  difpute  what  he  determines,  appeal  from 
his   dccifions,    and,    even    after   God  hath  given 
evidence,  rejeft  all  doArincs  that  are  bt-yond  his 
capacity.      Enter  into   thy  nothingnefs,   mortal 

creaturco 


41         The-  Omnipresence  of  God* 

c-reatnre.  What  roadnefs  animates  thee  ?  How 
dareft  thon  pretend,  thou  who  art  but  a  point, 
thou  whole  effence  is  but  an  atom,  to  meafore 
thyfclf  with  the  Supreme  Beinfj,^  with  him  who 
illls  heaven  and  earth,  with  him  whom  heaven^, 
tic  heaven  of  heavens-  cannot  tontain  ?  \  Kings 
viii.  27.  ''  Canft  thoa  by  fcaiching  find  oift 
God  ?  Canft  thou  find  ou:  the  Almighty  to  per- 
fedtion  ?  High  as  heaven,  what  canll  thou  do  ? 
deeper  thaa  hell,  what  canft  thou  know  ?"  Job 
xi.  7»  "  He  flretcheth.  out  the  north  over  the 
empty  place,  and  hangeth  tlie  earth  upon  noth- 
ing. He  bindeth  up  the  waters  in  his  thick 
clouds,  the  pillars  of  heaven  tremble,  and  are  af- 
tonifiied  at  his  reproof:  Lo  thele  are  parts  of  his 
■ways,  but  how  little  a  portion  is  heard  of  him  ? 
but  the  thunder  of.  his  power  who  can  under- 
ftand  ?  Gird  up  now  tliy  loins  like  a  man  ;  fer 
I  will  demand  ot  thee,  and  anfwer  thou  me. 
Where  wafl  thou  when  I  laid  the  foundations  of 
the  earth  ?  declare,  if  thou  hafl  underflanding," 
ch.  xxvi.  7,  1.1,,  14.  "  V/ho  liath  laid  the  meaf- 
ures  thereof  ?  who  hath  jTretched  the  line  upon 
it  ?  whereupon  are  the  foundations  thereof  fafl- 
ened  ?  who  laid  the  covp.er-Uone  thereof,  wlieii 
the  morning  flirs  fang  together,  nnd  all  the  fons 
of  God  (houted  for  joy  ?  Who  Quit  up  tl.e  fea 
•with  doors,  when  1  made  the  clond  thr*  garment 
thereof,  and  thick  darknefs  a  fwaddling  band  for 
it  ?  when  I  brake  up  for  it  my  decreed  place,  and 
fet  bars  and  doors,  and  faid,  Hitlierto  flialt  thou 
come  and  no  further  :  and  here  fhall  thy  proud 
waves  be  ftayed  ?"  ch.  xxxviii.  I,  2,  3,  £ic.  "  He 
that  reproveth  God,  let  him  anfwer  this,"  cb.  xl. 
2.  "  O  Lord,  fuch  knowledge  is  too  wonSerful 
for  me  ;  it  is  too  high,  I  cannot  attain  unto  it  !" 
4.  But,  my  brethren,  fliall  thefe  be  the  only 
inferences  fro!»  our  text  ?  fiiall  v/e  reap  only 
peculations  from  this  difcourfe  ?  (liall  we  only 
believe,  admire,  and  exclaim  ?      Ah  1  from  this 

ide» 


TAe  Omnipresence  of  GoU.         J43 

idea  of  God,  I  fee  all  tbc  virtues  issue  tvhich  re- 
.  iigion  prescribfs  ! 

1(  fuch  be  the  grandeur  of  the  God  I  adore, 
Tnilerable  vrretth  !  what  ought  tny  repentance  to 
be  1  I,  a  contemptible  worm,  I,  a  cr<rature 
whom  God  coold  tread  beneath  bis  feet,  and 
crulh  into  dufl  by  a  fingle  at?t  of  his  will,  I  have 
rebelled  againft  the  great  God,  1  have  endeav- 
oured to  provoke  bim  to  jealousj/y  as  if  I  had  been 
stronger  than  he.,  \  Cor.  x.  22.  I  have  infulted 
that  Majefly  which  the  angels  of  heaven  adore  ; 
I  have  attacked  God,  with  madnefs  and  boldnefs, 
on  his  throne,,  and  in  his  empire.  Is  it  poffiole 
to  feel  remorfes  too  cutting  for  -fins  which  the 
jnajefly  of  the  offended,  and  the  littlenefs  of  the 
olTcndcr,  make  fo  very  atrocious  ? 

If  fuch  be  the  grandeur  of 'God,  what  fhould 
our  bumility  be  1  Grandees  of  the  world,  mortal 
tlivinities,  who  fwell  with  vanity  in  tiie  prefence 
of  God,  oppofe  yourfelves  to  the  immenfe  God. 
Behold  his  eternal  ideas,  his  infinite  knowledge, 
his  general  influence,  his  univerfal  direftion  ;  en- 
ter bis  immenfe  ocean  of  perfeftions  and  virtues, 
■what  are  ye?  a  grain  of  duU,  a  point}  an  atom, 
H  nothing. 

If  fuch  be  the  grandeur  of  God,  what  ought 
our  conjidence  to  be  !  "  If  God  be  for  us,  who 
can  be  againft  us?''  Rom.  viii.  31.  Poor  crea- 
ture, tofTed  about  the  world,  as  by  fo  many 
winds,  by  hunger,  by  ficknefs,  by  perfccution,  by 
mifery,  by  nakednefs,  by  exile  ;  fear  not  in  -a 
vefTel  of  which  God  himfclf  is  the  pilot. 

But  above  all,  if  fuch  be  the  grandeur  of  God, 
if  God  be  every  where  prefent,  what  fhould  our 
vigilance  be  i  and,  to  return  to  the  idea  with 
which  wc  began,  what  impreffion  fhould  this 
thought  make  on  reaforablc  fouls  !  God  seeth 
me»  When  thou  wast  under  the  Jig-tree ^  faid  Je- 
fus  Chrift  to  Nathaniel,  /  saw  tJbeCy  John  i.  48. 
See  Ecclcf.  iii.  23,  24,  25.      We  do  not  know 

what 


.^4  ^^^  Omnipresence  o/.^od. 

•what  Jefus  Chrift  faw  under  the  fig-tree,  ncr  is  it 
neceffary  now  to  inquire  ;  but  it  was  certainly 
fomething  which,  Nathaniel  was  fully  perfuaded, 
Do  mortal  eye  had  Teen.  As  foon,  therefore,  as 
•  Jefus  Chrifl  had  uttered  th€fe  words,  he  beiievedi 
and  laid,  Ral*bi,  thou  art  the  Christ,  the  son  of 
'the  living  God.  My  brethren,  God  ufcth  the 
•fame  language  to  each  of  you  to-day  ;  •mhen  tboii 
tvast  under  tbe  Jig'tree^  I  savj  thee. 

Thou  hypox:rite,  when  wrapped  in  a  veil  of  re- 
ligion^  embeUifhcd  with  exterior  piety,  thou  con- 
cc^.iledft  an  impious  heart,  and  didft  endeavour  to 
inipofe  on  God  and  man,  I  saw  thee.  I  pene- 
xrated  all  tbofe  labyrinths,  I  didlpated  all  thofe 
darJtneiTes,  I  dived  into  all  thy  deep  defigns. 

Thou  worldling,  who,  with  a  prudence  truly 
-infernal^  hall  the  art  of  giving  a  beautiful  tint  to 
the  moft  odious  objects  ;  who  appeared  not  tft 
hate  thy  neighbour,  becaufe  thou  dofl  not  openly 
attack  him  ;  not  to  falsify  thy  proniife,  becaufe 
thou  haft  the  art  of  tludir.g  it  ;  not  to  oppreft 
thy  dependents,  becaufe  thou  ki.oweft  how  to  im- 
pofe  lilence  on  them  :  I  saw  tbety  when  thou 
gaveft  thofc  fecret  flabs,  when  thou  didft  receive 
thole  bribes,  and  didii  accumulate  thofe  wages  of 
iinrighteoufiicfs,  which  cry  for  vengeance  againil 
thceo 

Thou  flave  to  fenfuaUty,  afliamed  of  thine  ex- 
celTes  before  the  fjce  of  the  fii:i,  /  saiv  tbee^ 
when,  with  burs  and  bolts,  -with  obfcurity  and 
datlcnefs,  and  complicated  precautions,  thou  didft 
h'de  thyfelf  from  the  eyes  of  men,  c/r/?/c  the  tent' 
p!e  of  God,  ar.d  make  the  members  of  Christ  the 
mem^rs  of  a  harlot,   1  Cor.  vi.  15. 

My  brethren,  the  difcourfrs,  \  hich  we  ufualljr 
preach  to  you,  abforb  your  minds  in  a  multitude 
<rtV  ideasi  A  coiiedlion  of  moral  ideas  perhaps 
confound  inftead  «f  inftru£tipg'you.  and  when  wt; 
attempt  to  engage  you  :b  too  many  refie&ionr;, 
you  eote--  really  into  none.     Behold  an  cpitcne 

at 


The  Omnipreunce  of  God.         45 

of  religion.  Behold  a  morality  in  three  words. 
Return  to  your  hoiifes,  and  every  where  carry 
this  reflc£tion  with  you,  Gocf  sceth  me,  God  secth 
•,nc.  To  all  the  wiles  of  the  devil,  to  all  die 
fnares  of  the  world,  to  all  the  baits  of  fin,  oppofe 
this  refleftion,  God  sceth  me.  If,  clothed  with 
a  human  form,  he  were  always  in  your  path,  were 
he  to  follow  you  to  every  place,  were  he  always 
;)eforc  you  with  his  majeflic  face,  with  eyes  flafli- 
ing  with  lightning,  with  looks  infpiring  terror, 
dare  ye  before  his  augult  prefence  give  a  loofe  to 
your  paiFions  ?  But  you  have  been  hearing  that 
'lis  iDajeflic  face  is  every  where,  thofe  fparkling 
eyes  do  infpeft  you  in  every  place,  thofe  terrible 
looks  do  confider  you  every  where.  Particularlj", 
in  the  enfuing  reek,  while  you  are  preparing  for 
the  Lord's  flipper,  recolledl  this.  Let  each  ex- 
amine his  own  heart,  and  endeavour  to  fcarch 
Into  his  confcience,  where  he  may  difcover  fo 
much  weaknefs,  fo  much  corruption,  fo  nnicli 
liardnefj,  fo  many  unclean  fources  overflowing 
with  fo  many  cxcefTes,  and  let  this  idea  ftrikc 
each  of  yoa,  God  seetb  me.  God  fceth  me,  as  I 
fee  myfelf,  unclean,  ungrateful,  and  rebellious, 
O  may  this  idea  produce  contrition  and  forrow,  a 
jiifl  reraorfe  and  a  found  converfion,  a  holy  and  a 
fervent  communion,  crowned  with  graces  and 
virtues.  Happy,  if,  after  our  examination,  we 
have  a  new  heart  !  a  heart  agreeable  to  thofe 
eyes  that  fearch  and  try  it  I  Happy,  if,  after 
our  communion,  after  a  new  examination,  we 
can  fay  with  the  prophet,  O  Lord,  tbou  hast 
froved  mine  heart,  tbou  hast  tried  me,  and  bast 
■oiind  nothing,  Pfal.  xvii.  3.  So  be  it.  To  God 
•  e  honour  and  glory  for  ever.     Amen. 


m 


SERMON    IL 


THE   MANNER   OF  PRAISINQ   GOD. 

JVcached  after  the  adminiftration  of  the' Lord's 

Supper. 

Psalm  xxxlii.  i. 
Fraise  is  comelv  for  the  uprights 

A  HERE  13  fomething  very  noble,  my 
Brethren,  in  the  end  for  which  we  are  now  al'^ 
fembled  in  the  prefence  of  God.  His  providence 
hath  infinitely  diverfified  the  conditions  of  thofp 
who  compofe  this  affrmbly.  Some  are  placed  in 
ihe  mort  eminent,  others  in  the  mofl  obfcure  polls 
of  fociety.  Some  live  in  fplendor  and  opulence, 
others  in  msanncfs  and  indigence.  One  is  cm- 
j)loyed  in  the  turbulence  of  the  army,  another  in 
the  filence  of  the  ttudy.  Notwiihdandlnja;  tiiis 
infinite  variety  of  employments,  ranks,  aiid  ages, 
■we  all  afTcmble  to-day  in  one  place  ;  one  objcfj^t 
occupies  us  ;  one  fentiment  animates  us  ;  one 
voice  makes  the  church  refound.  Praise  ye  the 
Lord,  Jor  his  mercy  enduretb  far  ever,  Plaf. 
cxxxvi.  1.  If  ther6  be  an  objeft,  that  can  give 
a  mortal  any  ideas  of  the  firft  imprefrions,  which 
are  made  on  a  foul,  at  its  firft  entering  the  glori- 
nus  palace  of  the  bleffed  God  in  heaven,  it  is  this. 
Tlie  firft  objed?.,  that  ftrike  fuch  a  foul,  are  mul- 
titudes of  all  nations,  tongues,  and  people,  con- 
rentercd  in  a  meditation  on  the  beneficence  of 
God,  proftrating  themfelves  before  his  throne, 
cafling  their  crowns  at  his  feet,  and  crying  out 
of  the  abundance  of  their  hearts,  which  contem- 
plate the  perfedlions  of  a  Being  worthy  of  their 
frofoundeft  praife,  Araen,  Blessing,  and  glory, 
and  loisdonii  and  thanksgivings  and  honour,  and 

poxverf  ,i 


48        The  Manner  ofpraiiing  God, 

por^aerj  and  mighty  be  unto  our  God.,  for  ever  a>id 
ever,  Amen,  Rev.  vii.  \2.  "  We  give  thee 
thai.k^,  O  LoixJ  God- Almighty,  which  art,  and 
waO,  and  art  to  come  ;  becaufe  thoo  haft  taken 
to  thee  thy  great  power,  and  haft  reigned,"  chap. 
x'u  17.  "Great  and  marvellous  are  tlry  works^ 
Lord  God  Almighty  ;  juft  and  true  are  thy  ways, 
thou  King  of  faints  I"  chap.  xv.  3.  *'  Unto  him 
that  loved  us,  and  wathed  us  from  our  fins  in  his 
own  blood,  and  hath  made  us  kiTigi  and  priefts 
unto  God  and  his  Father;  to  him  be  glory  and 
dominion  for  ever  and  ever,  Amen,"  chap.  i.  5.  6. 
Tbi';  is  the  employment  of  the  bleffed  in  heaven  : 
thi^  is  what  we  are  d»ing  to-day  on  earth. 

But  what  a  contradiction,  what  a  contraft  ap- 
pears, whef),  lifting  up  the  exterior  habit  of  pie- 
ty, that  covers  feme  of  vvs,  we  examine  the  in* 
ward  difpofitions  of  the  heart.  The  pfalms, 
which  are  uttered  with  the  voice,  are  contradi£l- 
ed  by  the  tcrBpers  of  the  heart.  The  mouths^ 
that  were  juft  now  opened  to  blcfs  the  Creator, 
will  9r:fently  be  opened  again  to  blafpheme  and 
to  curie  him.  Tfee  praifes,  which  feemed  fo  prop- 
er to  pleafe  him  in  whofe  honour  they  were  ofw 
fer'-d,  Will  incur  this  reproof.  Thou  vjieked  man  ! 
What  hast  thou  to  do  to  take  my  covenant  in  thy 
mouth  ?  Pfa!.  1.  16. 

My  brethren,  if  we  would  join  our  voices  with 
thofe  of  angels,  we  muft  have  the  fentiraents  of 
angels.  We  muft,  (at  leaft  as  far  as  the  daty  is 
irmtable  by  fuch  frail  creatures')  we  muft,  in  or- 
der to  worlhip  God,  as  thofe  happy  fpirits  praife 
hir'J,  love  him  as  they  do,  ferve  him  as  they  do, 
devote  ourfelves  to  him  as  they  devoie  tlxmlclves 
to  him  ;  and  this  is  the  manner  of  praifipg  God, 
to  which  I  exhort,  and  in  which  I  would  endesv- 
cur  to  inftrucl  y^u  to-day,  agreeably  to  the  proph- 
et's exalted  notion  of  it  in  the  words  of  the  text. 
What  day  can  be  more  proper  to  infpire-lVch  a. 
noble  dcOgn  ?     What  day  can  be  njorc  proper  ta, 

engage 


V.S^ 


The  Manner  of  praisirg  God.        49 

engage  you  to  mix  your  worOjip  with  that  of 
fjlorified  intelligences,  than  this,  on  wl-.ich  we 
are  come  tinto  the  city  of  the  living  God^  the 
heavenly  yuritsalem.,  to  an  innumerable  company 
oj angels^  and  to  the  first-born  wbicb  are  ivritten 
in  heaven?   Heb.  xii.  22,  23. 

But,  who  are  we,  to  be  admitted  into  a  fociety 
-fo  holy?  Great  God  !  Thou  dofl  appear  teas 
to-day,  as  thou  didft  fcrmerly  to  thy  prophet, 
: sitting  upon  a  throne,  high  and  lifted  up,  and  thy 
train  filing  the  temple,  Ifa.  vi,  1.  Around  thee 
Aand  the  feraphims,  covering  themfclves  with 
tiicir  wings  in  thy  majeftic  prefence,  and  crying 
one  to  another.  Holy,  holy,  holy,  is  the  Lord  of 
hosts,  the  ivbole  earth  is  full  of  his  ghry,  ver,  3. 
We  are  ftricken,  as  thy  prophet  was,  with  fuch 
.  a  tremendous  vifion,  and  eacli  of  us  cries  with 
him,  Vr'oe  is  me  I  I  cm  undone  !  I  am  a  man  of 
unclean  lips  /  and  yet,  mi.ie  eyes  have  seen  the 
King,  tbs  Lord  of  hosts,  ver.  5.  O  great  God  ! 
command  one  of  thy  feraphims  to  fly  to  us,  as  he 
flew  to  him  ;  bid  him  touch  our  mouths,  as  he 
touched  his,  with  a  live  coal  taken  from  off  the 
uitar,  ver.  6.  and,  in  this  da*/  of  grace  and  mer- 
cy, let  him  fay  to  eacli  of  us,  Lj,'  this  hath  touch-. 
ed  thy  lips,  and  thine  iniquity  is  taken  away^ 
and  thy  sin  purged  !  Amen,  ver.  7. 

"  Pcaife  13  comely  for  the  upright."  The 
praiufia:  of  God  is  a  duty,  of  which  we  may  iorm 
two  di2erer,t  notions,  a  general  and  n  particular 
notion.  By  a  _§-t'J5rc/'notion  of  praife,  I  mean, 
the  cxcrcife  of  a  man,  who,  bei;i(^  capable  of  ex- 
amining fublims  cbji.'£\s,  and  of  comprehending 
grand  fubje£ts,  fixeth  his  attention  on  the  attri- 
butes of  God,  feels  the  force  of  thofc  proofs 
vrhich  eft^blifh  the  truth  cf  them,  is  delighted 
With  them  to  a  certain  degree,  and  is  happy  in 
fiibiirhing.  their  praife.  1  mean,  by  a  particular 
ziotion  ofpraifing  God, "the  exercile  of  a  man, 

E  2  Who 


^b       The  Manner  of  praising  God. 

■who,  havfng  received  fome  fignal  favour  of  Goij 
loves  to  exprefs  his  gratitude  for  it. 

Each  of  thefe  exercifes  of  praife  fuppofeth  re- 
^flections  and  sentiments.  To  praife  God  in  the 
iirfV;  fenfe,  to  rcfie(5t  on.- bis  attributta,  to  con- 
vcrfe,  and  to- write  about  them,  without  having 
the  heart  aSeited,  and  without  loving  a  Being, 
■who  is  defcjibed  as  fupremely  amiable,  is  a  life- 
lefs  praiie,  more  fit  for  a  worldly  philofopher 
than  for  a  rational  chriftian.  To  praife  God  in 
the  fecond  fenfe,  to  be  affefted  with  the  favours 
of  God,  without  having  any  diftincl  notions  of 
God,  without  knowing  whether  the  defcriptions 
of  the  perfetlions,  that  arc  attributed  to  him,  be 
flights  of  fancy  or  real  truths,  ia  an  exercife 
more  at  for  a  bigot,  who  believes  without  know- 
ing why,  than. for  a  spiritual  man,  who  Judgeth 
ail  things,  1  Cor.  ii.  15.  If  we  dilhnguifh  the 
part,  which  thefe  two  faculties,  reiledlion  and 
f^'ntiment,  take  in  thefe  two  exercifes  of  praife", 
ve  may  obferve  that  the  firft,  I  mean  the  praifii 
cf  God  taken  in  a  general  fenfe,  is  the  fruit  of 
rejection,  and  the  fecond  of  sentiment.  The  firll 
is,  if  I  may  be  allowed  to  fpeak  fo,  the  praife  -ef 
the  mind  ;   the  fecond  is  the  praife  of  the  heart. 

It  is  difficult  to  determine  which  of  thefe  two- 
notions  prevails  in  the  text,  whether  the  pfalrviH 
life  the  viovd  praise  in  the  ftrft  or  in  the  fecond 
fenfe.  If  we  judge  by  the  whole  fubjedl  of  the 
pfalm,  both  hre  included.  Tiie  praife  of  the  heart 
is  eafily  difcovered.  Whether  the  author  of  the 
pfalm  were  Hezckiah,  as  many  of  the  fathers, 
thought,  who  fay,  this  prince  compofed  it  after 
the  miraculous  defeat  of  Senacherib  ;  or  wheth- 
er, which  is  moft  likely,  David  weie  the  compof- 
er  of  it,  after  one  cf  thofe  preternatural  deliver- 
ances, with  which  his  life  was  fo  often  fignaliz- 
ed,  J  what  I  call  the  praife  of  the  heart,  that  is, 
a  lively  fenfe  of  fome  Ineflimable  bleffingy  is 
•learl/^o  be  feen.     On  the  other  hand,  it  is  dill 

clearer. 


The  Manner  of  prahing  God.       5a 

clearer,  that  the  i'acred  author  doth  not  celebrate 
only  one  particular  objc£l  in  the  pfalm.  He 
gives  a  greater  Icope  to  his  meditation,  and  com- 
prifeth  in  it  all  the  works,  and  all  the  perfedlions 
«f  God. 

Although  the  loleinnity  of  thi^  day  calls  us  lefs 
to  the  praife  of  the  mind,  than  to  that  of  the 
heart  j  although  we  intend  to  make  the  latter 
the  principal  fubject  of  this  difcouri'e  ;  yet  it  i^ 
neceffary  to  attend  a  little  to  the  former. 

I.  The  praise  of  the  Lord,  taking  the  word 
praife  in  the  vague  fenfe,  that  we  have  affixed  to 
the  term,  is  comely  for  the  upright  ;.  and  it  is 
comely  for  none  but  for  them. 

"Praife  is  comely  for  the  upright."  Nothing' 
is  more  worthy  of  the  attention  of  an  intelligent 
being,  particulaily,  nothing  is  more  worthy  of 
tl-.e  imitation  of  a  fuperior  genius,  than  the  won- 
derful perfedlions  of  the  Creator.  A  man  of  fu- 
perior genius  is  required,  indeed,  to  ufe  his  tal- 
ents to  cultivate  the  fciences  and  the  liberal  arts  ;. 
but  after  all,  the  mind  of  man,  efpecially  of  that 
man  to  whom  God  hath  given  fuperior  talents, 
■which  afliroilate  him  to  celeflial  intelligences,  was 
jiot  created  to  unravel  a  point  in  chronology,  to 
learn  the  various  founds  by  which  different  na- 
tions fignify  their  ideas,  to  meafure  a  line,  or  to 
lofe  itfelf  in  an  algebraic  calculation  ;  the  mind 
of  fuch  a  man  '.vas  not  created  to  ftudy  the  ftars, 
to  count  their  number,  to  meafure  their  magni- 
tude, to  difcover  more  than  have  yet  been  obferv- 
ed.  Nobler  objcdls  ought  to  occupy  him.  Ic 
b:coines  fuch  a  man  to  contemplate  God,  to  guide 
the  rell  of  iivankind,  to  lead  them  to  God,  who 
dvjelleth  in  (he  light,  which  no  man  can  approach 
unto,  1  Tim.  vi.  16.  and  to  teach  us  to  attenu- 
ate the  clouds,  that  hide  him  from  our  feeble  eyes. 
It  becomes  fuch  a  man  to  ufe  that  fuperiority, 
■which  his  knowledge  gives  him  over  us,  to  elevate 
our  hcaits  above  the  low  region  of  terreftrial 

things^ 


5^        The  Manner  of  praising  God. 

things,  ■where  they  grovel  with  the  brute  beafts, 
snd  to  help  us  to  place  them  on  the  bright  abed; 
of  the  immortal  God.  Thtpraise  6i  the  Lord  ii 
comely  fat  upright  men. 

But  praife  is  comely  orJy  for  uprit^bt  men.  I 
believe  it  is  needlefs  now  to  explain  the  word 
ttprigbtness.  /fhe  term  is  taken  in  the  text  in 
the  noblelt  fenfe  :  this  is  a  rufiicieat  explication, 
and  this  is  fufficient  alio  to  convince  us  that  the 
praifing  of  God  is  comely  for  none  but  upright 
men.  I  cannot  fee,  without  indignation,  a  phi- 
lofopher  trifle  with  the  iiriporiant  qiieflions  that 
relate  to  the  attributes  of  God,  and  make  the?n 
iimple  cxercifes  of  genius,  in  which  the  heart 
jiath  no  concern,  examininij  whether  there  be  a 
God,  wit!)  the  fame  indilTerence  '.vith  which  hs 
inquires  whether  there  be  a  vacuum  in  nature,  or 
■whether  tnatter  be  infinitely  divifible.  On  deur- 
:Tiining;  the  queftions  which  relate  to  the  divine 
attributes,  depend  our  ho^es  and  fears,  the  plans 
■we  rnnfl  form,  and  the  courfc  of  life  we  ought  to 
purfue  ;  and  with  thcfe  views  we  fhould  examine 
■Jhe  perfections  of  God  ;.  thefe  are  conlVquences 
that  ftiouid  follow  our  inquiries.  With  fuch  dif- 
politions  the  pfalmiif  celebrated  the  praifes  of 
God,  in  the  pfalm  out  of  which  we  hav-e  taken> 
the  text.  Plow  comely  are  the  praifes  of  God  i:i 
the  mouth  of  fuch  a  m-an  I 

Let  us  follow  the  holy  roan  a  moment  in  his 
spedixation.  His  pfalm  is  not  compofed  in  fchol- 
adic  form,  in  which  the  author  confines  hinifcif 
:e  fixed  rules,  and  fcrupuloufly  following  a  phi- 
lofophical  method,  lays  down  principles,  and  in- 
fers confequences.  However,  he  effablilheth 
principles  the  moff  proper  tc  give  us  fublime  ideas 
ef  the  Creator;  and  he  fpeaks  with  more  precif- 
jon  of  the  works  and  attributes  of  God,  than  the 
greateft  philofophers  have  fuoken  them. 

How  abfurdly  have  philofophers  treated  of  the 
nri^'m  of  the  world  i  '  How  f«w  of  them  have 

icafoned 


Thi  Manner  of  praising  God,       53 

reafoned  conclufively  on  this  important  fubjeft  ? 
Our  prophet  folvcs  the  important  qucQion  by  one 
iingle  principle,  and  what  is  more  remarkable, 
tills  principle,  which  is  nobly  expreffed,  carries 
the  cleareft  evidence  with  it.  The  principle  is 
this  :  By  the  word  of  the  Lord  vjere  the  beavens 
made,  and  all  the  host  of  tbeni  by  the  breath  of 
his  mouth.  This  is  the  mofb  rational  account 
that  was  ever  given  of  the  creation  of  the  world. 
The  world  :s  the  work  of  a  felf-efilcient  will,  and 
it  is  this  principle  alone  that  can  account  for  its 
creation.  The  moft  fimple  appearances  in  nature 
are  fufflcient  to  lead  us  to  this  principle.  Either 
my  will  is  fclf-efficient,  or  there  is  fome  other 
being  whofe  will  is  felf-efficient. 

What  I  fay  of  myfelf  1  fay  of  my  parents,  and 
what  I  affirm  of  my  parents  I  affirm  of  my  more 
remote  anceftors,  and  of  all  the  finite  creatures 
from  whom  they  derived  their  exiflence.  Moft 
certainly,  cither  finite  beings  have  felf-efficient 
■wills,  which  it  is  impoffible  to  fuppofe,  for  % 
finite  creature  with  a  felf-efficient  will  is  a  con- 
tradi£\ion  ;  cither,  I  fay,  a  finite  creature  hath  a 
felf-efficient  will,  or  there  is  a  firft  caufe  who 
hath  a  fclf-efficient  will  ;  and  that  there  is  fuch 
a  being,  is  the  principle  of  the  pfalmifl:  :  By  the 
Ki!ord  of  the  Lord  were  the  beavens  made^  and  all 
the  host  of  them  by  the  breath  of  his  month. 

If  philofophers  have  reafoned  inconclufively  on 
the  origin  of  the  world,  they  have  fpoken  of  its 
government  with  equal  uncertainty.  The  pfalm- 
ift  determines  this  queftion  with  great  facility, 
by  a  fingle  principle,  which  refults  from  the  for- 
mer, and  which,  like  the  former,  carries  its  evi. 
dence  with  it.  "  The  Lord  looketh  from  heav- 
en :  he  conGdereth  all  the  works  of  all  the  inhab- 
itants of  the  earth,"  ver.  13,  14.  This  is  the 
dodlrine  of  Providence.  And  on  what  is  the 
doftrine  of  Providence  founded  ?  On  this  prin- 
ciple ;  God  fashiontth  their  l/earts  alihe,  ver.  15. 

Attend 


^       Ti^«  Manner  of  praising  God. 

Attend  a  moment  to  the  evidence  of  this  reafon- 
irig,  my  brethren,  ■  The  doclrjne  of  Providence, 
cxpreffcd  in  thefe  words,  God  consideretb  tbe 
works  of  the  inhabitants  of  tte  earth,  is  a  necef- 
fary  confequence  of  this  principle,  God  fasbionetb 
their  hearts  alike  ;  and  this  principle  is  ;i  necei'- 
fary  confequence  of  that  which  the  pfulmift  had 
before  laid  down  to  sccount  for  tbe  origin  of  the 
■woild.  Yes  !  from  the  dodtrine  of  God  the  Cre- 
ator of  men,  follows  tliat  of  God  the  infpedlorj 
The  direi^or,  t!ie  rcwarder,  and  tbe  punifher  of 
their  anions.  One  of  the  moft  fpecious  objec- 
tions, that  hath  ever  been  oppofed  to  the  doiflrintt 
of  Pfovidencc,  is  a  contrail  between  the  grandeur 
of  God  and  thfc-  meannefs  of  raen.  ■  How  ca:» 
foch  an  infignificant  creature  as  man,  be  an  ob- 
je£l  of  the  care  and  attention' of  fuch  a  magnifi- 
cent Belrrg  as  God  ?  No  objection  cSn  be  more 
fpecious,  or,  Ln  appearance,  more  invinciblet 
The  diftance  between  the"  raeaneft  infeft.  and  the 
jnightiefl  monarch,  who  treads  and  crulhcs  rep- 
tiles to  death  without  the  leaft  regard  to  them,- 
5s'  a  very  impcrfcil  image  of  the  diftance  betweeii 
God  and  roan.  That  which  proves  that  it  would 
be  beneath  the  dignity  of  a  monarch  to  obferve 
the  motions  of  ante,  or  v/orms,  to  int^rcd  him- 
fclf  in  their  anions,  to  punifir,  or  to  reward  them, 
feems  to  demoni\r;ite,  that  God  would  degrade 
Iiimfeif  were  he  to  obferv?,  to  direft,  to  puniflj,  • 
to  re.ward  mankind,  who  are  infinitely  inferior  to 
him.  ,  Bnt,  one  facl  is  fufficient  to  anfwer  this 
fpecicus  pbjedXion  :  That  is,  that  God  hath  ere-' 
ated  mankind.  Doth  God  degrade  himfelf  more 
by  governing  than  by  creating  mankind  ?  Wba 
can  perfoade  himfclf,  that  a  wife  Being  ha'th  giv- 
en to  intelligent  creatqrcs  faculties  capable  of 
obtaining  knowledge  and  virtue,  without  willing 
that  they  Ibould  endeavour  to  acquire  knowledge 
and  virtue  ?  Or  who  can  imagine,  that  a  wife 
Bcingi  who  willetb  that  his  intelligent  creatures 

ihould 


The  Manner  of  praising  God.       55 

fiioolJ  acquire  knowledge  and  virtue,  will  not 
iuinidi  them,  if  tliey  neglefl  tliofe  virquintions  ; 
ji)d  will  not  ftiew,  by  the  diRrlbution  of  his  ben- 
r  Its,  that  he  approves  their  endeavours  to  obtain 

hem-? 
Unenlightened  philofopbers  have  treated  of  the 
attributes  of  God  with  as  much  abftrufenefs  aa 
they  have  written  of  his  works.  The,.»2ora/  at- 
tributes of  God,  as  they  are. calie^  in  the  fchools, 
^*erv*  myfteries  which  they  could  not  unfold. 
Thefe  may  be  reduced  to  two  claffes,  attributes 
^i  goodness  and  atlrib;:tes  oi  justice,     Philofo- 

ber':,  who  have  admitted  thefe,  have  ufually 
taken  that  for  granted  which  they  ought  to  have 

.roved.  They  colleilcd  together  in  tiieir  ininds 
ill  pcrf?d\ion3,  they  reduced  them  all  to  qne  ob» 

jifi,  whiQli  they  denominated  a  perfect  Being  s 
.'.nd  nippormg,  without    proving,  that  a    perfect 

'iinj5  exifted,  they  attributed   to   him,    without 

jroof,  every  thing  that  they  conlldercd  as  a  per- 
-cction.  The  pfalmift  fnews,  by  a  furer  way, 
that  there  is  a  God  fupremely  jufl:,  and  fupremely 
good.  It  is  neceflary,  in  order  to  convince  a  ra- 
tional being  of  the  juflice  and  goodnefs  of  God, 
to  follow  fuch  a  method  as  that  which  we  follow 
to  prove  his  exigence.  When  we  would  prove 
the  exigence  of  God,  we  fay,  there  are  creatures  ; 
therefore,  there  is  a  Creator.  In  like  manner, 
v/hen  we  would  prove,   that  the  Creator  is  a  juft 

:id  a  good  Being,  we  fay,  there  are  qualities  of 
goodnefs  and  judice  in  creatures  ;  therefore,  he, 
fronj  whom  thefe  creatures  derive  their  exiftence, 
.;  a   Being  jull  and  good.     Now. this  is  the  rea- 

'jning  of  tfae  pfalmift,  in  this  pfalm  :  The  Lord 
io'-jsth  righteousness  and  judgment^  the  earth  is 
/uU  cf  the  goodness,  of  the  Lordy  ver.  5.  that  is 
t<>  fay,  it  i3  impoiTiole  to  confidcr  the  works  ot' 
the  Creator,  without  receiving  evidence  of  his 
gooJnrfj.  AH  the  works  of  nature,  which  de- 
jnonllra'.e  the  goodnefj  of  God,  prove  his  juflice 

alio  ; 


,  56        The  Manner  of  f  raising  God* 

alfo ;  for  God  hath  created  us  with  fuch  difpori- 
lions,  that  we  cannot  enjoy  the  gifts  of  his  good- 
nefb  without  obeying  the  laws  of  his  righteouf- 
nefs.  The  happinel's  of  an  individual,  \vhc  pro- 
cures a  pleafare  by  difobeying  the  laws  of  equity, 
is  a  violent  happinefs,  which  cannot  be  of  long 
duration.;  and  the  profperity  of  public  bodie?, 
■when  it  is  founded  in  iniquity,  is  an  edifice, 
■which  with  its  bafes  will  be  prefently  funk  and 
g-one. 

But  what  we  -would  particularly  remark  is, 
that  the  excellent  principjei  of  the  pfalmift,  con- 
cerning God,  are  not  mere  fpeculations,  but 
truths  from  which  he  derives  praclical  inferences; 
and  be  aims  to  extejid  their  influence  beyond  pri- 
vate perfons,  even  to  legifla^ors  and  conquerors. 
One  would  think,  confidering  the  condudl  of 
^riankind,  that  the  confequences,  v/hich  are  drawn 
from  the  dodlrines  of  which  we  have  been  fpeak- 
ing,  belong  to  none  but  to  the  dregs  of  the  peo- 
ple ;  that  law-givers  and  conquerors  have  a  plan 
of  morality  peculiar  to  themfelves,  and^re  above 
•the  rules  to  which  other  men  muft  fubmit.  Our 
prophet  had  other  notions.  What  are  bis  max- 
ips  of  policy  ?  They  are  all  included  in  thefe 
\yords:  Blessed  is  the  nation  •whose  God  is  the 
L.ordy  and  the  people  ivhom  be  hath  closer,  for 
his  own  inheritance^  ver.  12.  What  are  his 
ir.ilitary  maxims  ?  They  are  all  included  in  thefe 
words :  There  is  no  hing  saved  by  the  iniihitude 
of  an  host  :  a  mighty  man  is  not  delivered  by 
much  strength  :  An  horse  is  a  vain  thing  fc*" 
safety  ;  neither  shell  he  deliver  any  by  his  great 
strength,  vcr.  .16,  17.  Who  propoleth  :!::  fe 
f.iaxinis?  A  hermit,  who  never  appeared  on  the 
tbe^^tre  of  the  world  ?  or  a  man  deditute  of  the 
t;ilents  neceitary  to  fliine  there  ?  No  :  one  of 
the  wifeft  of  kings  ;  one  of  the  mod  bald  and 
able  generals  ;  a  man,  whom  God  himfelf  elect- 
ed to  govern  his  c'hofen  people,  and  to  command 

thofc 


The  Manner  of  praising  God.       57 

thole  armies,  which  fought  the  mod  obflinate 
battles,  and  gained  the  mod  complete  vi(?tori(s. 
Were  I  to  proceed  in  explaiaing  the  fyftem  of 
the  pfalmid,  I  might  prove,  that  as  he  had  a 
right  to  infer  the  doftrine  of  Providence  from  ihc 
•works  of  nature,  and  that  of  the  moral  attributes 
of  God  from  the  works  of  creation  ;  fo,  from  the 
dedlrines  of  the  moral  attributes  of  God,  of  Prov- 
idence, and  of  the  works  of  creation,  he  had  a 
right  to  conclude,  that  no  conquerors  or  law-giv- 
ers could  be  truly  happy,  but  thofe  who  afted 
agreeably  to  the  laws  of  the  jufl  and  good  Su- 
preme.    But  1  fhall  not  enlarge  on  this  article* 

Permit  we  only  to  place  in  one  point  of  vie\y 
the  different  phrafcs,  by  which  the  pfalniift  de- 
fcribes  the  Deity  in  this  pfalm.  "The  earth  is 
full  of  the  goodnefs  of  the  Lord.  By  the  word 
of  the  Lord  were  the  heavens  made,  and  all  the 
hoft  of  them  by  the  breath  of  his  mouth.  He 
gathereth  the  waters  of  the  Tea  together,  as  an 
heap  ^  he  laye\'»  up  the  depth  in  ftorehoufes. 
The  Lord  looketh  from  heaven  :  he  bcholdeth  all 
the  fons  of  men.  From  the  place  of  his  habita- 
tion he  lookt'th  upon  all  the  inhabitants  of  the 
earth.  He  fafliioiicth  their  hearts  alike  ;  he  con- 
fidereth    all   their    works,"    ver.  5 — 7,    13 15, 

From  thefe  fpeculative  Ideas  of  God,  he  de- 
rives the  following  rules  of  pradlice.  "  Let  all 
the  earth  fiar  tiie  Lord  :  let  all  the  inhabitants 
of  the  world  fland  in  awe  of  him.  Our  foul  wait- 
eth  for  the  Lord  :  he  is  our  help  and  ou-r  fliield. 
Tor  our  heart  fhall  lejoice  in  him,  becaufc  wc 
iMve  tiufted  in  his  holy  nume.  Ltt  thy  ir.ercy, 
O  Lord,  be  ypon  us  accordinpf  as  we  hcpe  in 
thee."  ver.  8,  20— 22.  How  delightful  it  is, 
xny  brethren,  to  fprak  of  God,  whtu  one  haih 
talents  to  fpcak  of  him  in  fjch  a  n'jble  manner, 
and  when  onr  intends  to  promote  the  fear  and 
thf  love  of  hit;!,  With  av.  univf-rfal  obed'encc  to 
'Vorn  all  that  in  faid  !  How  well  it  Ijeiomes 
F  fuch 


58        The  Manner  of  praising  God. 

foch  a  mnn  to  praife  God  !  The  praise  of  the 
Lord  is  comely  in  the  months  of  upright  men. 

II.  Let  us  now  apply  the  fubjed  tuore  iinine- 
diately  to  the  fervice  of  this  day.  To  praise 
God  is  a  phrafe,  which  is  fometimes  taken,  ip  a 
particular  fenfe,  for  the  exercife  of  a  perfon,  who, 
having  received  fingular  favours  of  God,  delights 
in  exprcfling  his  gratitude  to  him.  This  praise 
IS  comely  in  tfae  mouth  of  an  upright  man,  for 
four  re  a  Tons.  *. 

Firft.  Eecaufe  he  arrangeth  them  in  their  true 
order,  highly  eftinating  what  deferves  a  .liigh 
efleem,  and  mofl:  highly  eftimating  what  defervQS 
ihe  higheft  cfteem. 

Secondly.  Btcaufe  he  employs  all  bis  benefit* 
in  the  fervice  of  his  bentfadior. 

Thirdly.  Becaufe,  while  he  recounts  his  bleff- 
ings,  he  diverts  himfelf  of  all  merit,  and  afcribes 
ilem  only  to  the  goodnefs  of  God  from  whom 
they  proceed. 

Fourthly.  Becaufe  be  imitated  that  goodnefs 
and  love,  whigh  inclined  God-to  blefs  him  in  fuch 
a  manner. 

I  will  afl&x  to  each  of  thefe  reffeftions  a  fingle 
\vcrd.  Praise,  or  if  you  will,  gratitude,  is  come- 
ly for  the  upright,  becaufe  it  is  t^fise,  real,  bum- 
ble, and  magnanimous  :  In  thefe  four  refpe£ls, 
praise  is  comely  for  tbe  upright.  Thefe  arc  the 
fentiments,  with  which  the  holy  facrament,  of 
which  we  have  taken  this  morning,  fliould  infpire 
vs.  Thefe  are  the  moft  important  rcfledlions, 
with  which  we  can  clofe  this  difcourfe. 

1.  The  gratitude  of  upright  men  is  "ieise.  The 
praife  of  the  Lord  becomes  them  well,  becaufe, 
while  they  blefs  God  for  all  their  mercies,  they 
arrange  them  in  their  proper  order ;  they  prize 
each  according  to  its  real  worth,  and  that  moft: 
cpf  all  which  is  of  the  greateft  value.  It  is  a  very 
mortifying  refleftion,  my  brethren,  thfct  the  more 
we  ftudy  ourfelves,  the  more  clearly  we  perceive, 

that 


The  Manner  of  praising  God.        5y 

tlVat  the  love  of  the  world,  and  of  fenfible  tiiiiK^s, 
is  the  chief  fprihgs  of  all  our  aclloiii  and  I'enti- 
ments.  This  dilagreeable  truth  is  proved,  no: 
only  by  the  nature  of  our' vices,  but  even  by  th-,- 
genius  of  our  virtues  ;  not  only  by  the  offenCes 
ve  commit  againft  God,  but  by  the  very  duhtrs 
we  perform  in  his  lervice. 

A  pcrlon  fo  ungrateful,  as  not  to  difcover  any 
gratitude  to  God,  when  he  bellows  teiupora!  blelT- 
ings  on  him,  can  fcarcely  be  found.  We  praife 
God,  when  he  delivers  us  from  any  public  calam- 
ity, or  from  any  domeftic  advcifuy  j  when  he  re- 
covers us  from  dangerous  illnefs  ;  v/hen  lie  raif- 
cth  us  op  an  unexptrifled  friend,  or  a  protedlor, 
who  iinili  us  ;  when  he  fends  us  fome  profperity, 
•^vhich  renders  life  more  eafy.  In  fuch  cafe-s  as 
tbcfe,  we  render  an  hoiiiage  to  God,  that  cannot 
be  refufcd  without  iHgratitude. 

But  we  are  extremely  blameable,  wlicn,  wLile 
we  feel  the  \aiue  of  thcfe  bleflings,  we  r  it.aiii 
iafenfiblc  of  the  wortlj  of  other  L!tiTiii;is,  v.liicH 
ire  iiifihitely  nxne  valuable,  Siid  which  hicrit 
infinitely  niore  gratitude.  A  bleClng,  that  di- 
rc£lly  regards  the  foul,  is  more  valuable  than  on£ 
^/hich  regards  only  the  budy.  A  blcfling,  that 
regards  our  eternal  hJippiucfs,  is  of  greater  worth, 
than  one  which  influenceth  only  the  happinefs  of 
this  life.  Whence  is  it  then,  that,  being  fo  fen- 
£bie  of  blcflings  of  the  firfl  kind,  we  are  fo  little 
afFc£led  with  thofe  of  the  lafl  ?  How  comes  it 
to  pafs,  that  we  are  fo  full  of  gratitude,  when 
God  gives  the  (late  fome  fignal  viftory  ;  when 
he  profilers  its  trade  ;  when  he  flreugthens  the 
bondi,  that  unite  it  to  powerful  and  faithful  al- 
lies ;  and  fo  void  of  it,  while  hi  continues  to 
grant  it  the  greaied  blcfling  that  a  fociety  of  ra* 
tional  creatures  Cin  enjoy,  I  mean  a  liberty  t& 
fcrve  God  according  to  the  dictates  of  our  own 
confcieiiccs  ?  Whence  is  it,  that  we  «re  fo  very 
ihauLful  to  God  fin  prcfei  ving^our  lives  from  the 

dangers 


6o        The  Manner  ofprahmg  God, 

tlanq^ers  that  daily  threaten  them  ;  and  fo  little 
thankful  tor  his  miraculous  patience  with  us,  to 
which  it  is  owing,  that,  after  Ive  h-ave  hardened 
our  hearts  againft  his  voice  one  year,  he  invites 
us  another  year  ;  after  we  have  faffified  oar 
pronilfes  made  on  one  folemnity,  he  calls  us  to 
another  folemnity,  and  givelh  us  new  opportuni- 
nies  of  being  more  faithful  to  him  ?  Whence 
comes  this  diffVrence  ?  Follow  it  to  its  foarce. 
Docs  it  not  proceed  from  what  we  juft  now  faid  ? 
Is  not  love  of  the  world,  and  of  fenfible  things, 
the  grand  fpring  of  our  a(£^ions  and  fcntiaients  ? 
The  world,  the  world  ;  lo  I  this  is  the  touchflone, 
by  which  we  judge  of  good  and  evil  1 

An  upright  man  judgeth  in  another  manner  : 
he  will,  indeed,  blefs  God  for  all  his  benefits  j 
but  ai  he  knows  how  to  arrange  then,  fo  he 
knows  bow  to  prize  each  according  to  its  worth, 
and  how  to  apportion  his  eAeeai  to  the  real  valae 
9f  them  all. 

According  to  fuch  an  eftimatlop,  what  oaght 
not  our  gratitude  to  God  be  to-day,  my  dear 
brethren  \  We  may  alTure  ourfelves  with  the 
utmoft  truth,  that  had  the  Lord  united  in  our 
Iiouies  to-d  ly,  pleafurcs,  grandeurs,  and  dignities  ; 
Jiad  he  promifed  each  of  us  a  life  longer  than  that 
of  a  patriarch  ;  a  family  as  happy  as  that  of  Job, 
after  his  misfortunes  ;  glory  as  great  as  that  of 
SolonioB  ;  he  would  have  beftowed  nothing  equal 
to  that  blcffir.g,  which  he  gave  us  this  morning. 
He  forgave  thofc  fins,  which,  had  they  taken 
their  natural  courfe,  would  have  occafioned  end- 
Icfa  rcmorfe,  and  would  ha\'e  plunged  us  into 
cverla.ling  mlfcry  and  woe.  A  peace  was  shed 
abroad  in  our  confciences,  which  gave  us  a  fore- 
tafiC  of  heaven.  He  excited  hopes,  that  abforb- 
ed  our  fouls  in  their  grai'.deur.  Let  us  fay  all  in 
one  word  :  he  gave  us  his  Son.  "  He  that  fpar- 
ed  not  his  own  Son,  how  fliall  he  not  with  hiui 
alfo  frscly  give  as  all  things!"  Kom.  viii.  32.*" 

2.  The 


The  Manner  of  prauing  God*        6i 

2.  The  gratitude  of  upright  men  is  r^uL  The 
praife  of  the  Lord  becomes  them,  becaufe,  while 
they  praife  God  for  his  benafits,  they  live  to  the 
glory  of  their  bencfador.  P^very  gift  of  God 
foriiidieth  us  wVth  both  a  motive  and  a  mean  of 
obedience  to  him.  It  is  an  excei's  of  ingraritade 
to  make  a  contrary  ufe  of  his  gifts,  and  to  turn 
the  benefits  that  we  receive,  agaiuft  the  benefac- 
tor from  whom  we  receive  them.  What  gifts 
a:e  they,  by  which  God  hath  moft  diftinguilhcd 
us  ?  Thee  he  hath  dHlinguifiied  by  a  penetrating 
genius,  which  renders  the  highefl  objects,  tijc 
tlccpeft  mylleries,  acteflible  to  thee.  V/o  be  to 
thee  I  if  thou  employ  this  gift  to  invent  argu- 
ments againft  the  truths  of  religion,  and  to  find 
out  Ibphifiiis  that  befriend  lufidelity.  An  Kp)  i^ht 
man  devotes  this  gift  to  his  benefadlor ;  he  avails 
himfelf  of  his  genius,  to  difcover  t!.e  folly  of 
i'ceptical  fophifms,  and  to  demonftraie  the  truth 
of  religion.  On  thee  he  hath'befUwed  an  allju- 
ithiug  meujory,-  Wo  be  to  thee  1  if  thou  ufe  it 
to  retain  the  pernicious  maxims  of  the  woild. 
An  upright  iw&n.  dedicates  this  gift  to  his  btnc- 
ficicr  ;  be  e-mployi  his  memory  in  retaining  the 
excellent  leiTous  of  equity,  charity,  and  patience, 
which  thte-holy  Spirit  hath  taught  him  in  the 
fcriptures.  To  thee  he  hath  given  an  awlhorita- 
tive  clocutien,  to  which  every  hearer  is  foixcd  to 
bow.  Wo  be  to  thee  !  if  thou  apply  this  rare 
talent  to  fcducc  the  minds,  and  to  d' pravie  the 
hearts,  of  mankind.'  An  upri^bi  in-  devotes 
this  bit-fUng  to  the  fcrvice  of  his  benefactor  ;  he 
ufe'.h  his  clocjticnce  to  free  the  minds  of  men  from 
errory  and  their  lives  from  vice.  Towards  ihcc 
God  hath  cxercifed  a  patience,  which  leems  con- 
trary to  his  ufual  rules  of  conduct  towards  fin- 
»ers,  and  by  which  lie  hath  abounded  toward 
thee  in  forbearance  and  long-fuffering.  Wo  be 
to  thee  I  if  thou  turn  this  blelTing  into  an  oppor- 
tuinxy  of  vjo'uting  the.  coinniand'S  cf  God  ;  i? 
F  3  thine 


62        The  Manner  of  praising  God. 

tbine  obflinacy  rug  parallel  with  his  patience, 
and  if,  because  sentence  agaiiist  an  evil  work  is 
7iot  executed  speedily^  thy  heart  be  fully  set  in 
thee  to  do  evil,  EccU  viii.  1  I..  An  upright  mau^ 
devotes  this  bleffing  to  his  benefa£loi's  fervice.* 
From  the  patience  of  God  he  derives  motives  o£ 
repeiuanc?.  How  eafily  H)ight  this  article  bei 
enlarged  1  how  fruitful  in  inArudlion  woald  it 
be  cu  this  folemnity  !     But  we  proceed. 

3.  Gratitude  to  God  well  becomes  an  upright 
man,  becaule  it  is  humble ;  becaufe  an  upright 
man,  by  publilhing  the  gifts  of  God's  grace,  di* 
veils  hitnielf  of  hinifelf,  and  attributes  them  whol- 
ly to  the  goodnefs  ef  him  from  whom  tht-y  eaaic* 
i\r  froij  U3  be  a  profane  mixture  of  the  real 
jjrandeurs  of  the  Creator  with  the  funciful  gran- 
deurs of  creatures  1  Far  b*  thofe  praifcs,  in 
vfhicl]  ut  who  Ciders  them  always  finds,  in  hii 
■Mun  excellence,  the  motives  that  induced  ihs 
Lord  to  beftow  his  benefits  on  him  1 

Two  rcfieftions  always  exalt  the  grfts  of  God, 
in  the  ey«3  ef  an  upright  man  ;  a  tcilcdlion  on 
Lis  meannefs,  and  a  refie£lion  on  his  unwonhi- 
Defs  ;  and  it  is  with  this  comelineft  of  humili-ty, 
ii  I  may  vtnture  to  call  it  fo,  that  I  wifb  to  en- 
gage you  10  praife  God  for  the  bleffmgs  of  th>a 
«ay. 

i.  Meditate  on  your  meanness.  Contrtft 
yourfelves  with  God,  who  gives  bimfclf  to  you 
to-day  in  fuch  a  lender  manner.  How  foon  is 
the  capacity  of  man  abforbed  in  th«  works  and 
altributes  of  God  !  Conceive,  if  thou  be  capable, 
the  grandeur  of  a  Being,  wl  »)  made  the  heavens 
hy  bis  ivord,  and  all  the  host  of  tbem  bj  the 
irejtb  of  bis  mouih.  Think,  if  thou  be  capable 
of  thinking,  of  the  glory  of  a  Being,  who  exifted 
from  all  eternity,  whofe  underftanding  is  infinite, 
whofe  power  is  irrefilVible,  whofe  will  is  above 
controul.  Behold  him  filling  the  whole  univerf* 
witii  his  prefcnce.     Behold  bin*  in  \^c  palace  of 


The  Manner  of  praiihg  God-*       6^^ 

his  glory,  inhabiting  the  praises  of  the  bleiTcd, 
Pl'al.  xxii.  3.  furrounded  by  thoufand  thoufaiidi, 
and  by  ten  thoufand  times  ten  thoufrind  angels, 
who  excel  in  ftrength,  and  who  delight  to  fly  at 
the  £rft  fignal  of  his  will.  Thou  human  foul  I 
conteuiplaie  this  objeft,  and  recover  'thy  leaibn. 
What  art  thou  ?  What  was  thine  origin  ^ 
What  is  thine  end  ?  Thoa  diminutive  atom  \ 
great  only  in  thine  own  eyes  ;  behold  thyfsif  \\t 
thy  true  point  of  view.  Duft  !  alhes  I  putrclac- 
tion  !  glorious  only  at  the  tribunal  of  thine  owu 
pride  ;  divcil  thyfelf  of  the  tawdry  grandear  iu 
which  thou  lovcft  to  array  thyfelf.  Thou  va- 
pour 1  thou  dream  1'  thou  exhalation  of  the 
earth  I  evaporating  in  the  air,  and  having  no 
oiher  confiftence  than  what  thine  own  imagina- 
'♦ion  gives  ihec  ;  behold  thy  vanity  and  noihing- 
Dei£.  Yet  this  dream,  this  exhalation,  this  va- 
pour, this  dud,  and  alhes,  and  putrefadlion,  thia 
tiiuiinuiive  creature,  is  an  objeiSt  oi'  the  eternal 
«aie  and  love  of  its  God.  For  thee,  contempti- 
ble creature  t  ih»  Lord  ftretched  out  the  heav- 
ens ;  fur  thee  he  laid  the  foundation  of  the  carih* 
Let  us  fny  more  :  For  thee,  contenptible  crea- 
ture 1  God.  formed  the  plan  of  redemption^ 
Whui.  could  determine  the  great  Jehovah  to  com- 
»iunicate  hinifclf,  in  fuch  a  tender  and  intimate 
manner,  to  fo  coateraptible  a  creature  as  man  i 
His  goodnefs,  his  goodnefs  alone. 

Although  a  fenfe  of  our  mcannefs  fliould  not 
terrify  and  confound  us,  yet  it  fliould  exclude  ar- 
rogance, and  excite  lowly  fcntiments  x  But  what 
will  our  humility  be,  if  we  eftiniate  the  gifcs  oF 
God's  grace  by  an  idea  of  our  unworthinefs  ? 
Let  each  recoUeft  the  mortifying  hiftory  of  his 
own  life.  Remember,  thou  \  thy  fiery  youth,  ia 
•which,  forgetting  all  the  principles  that  thy  pious 
parents  had  taught  thee,  thou  didft  acknowledge 
BO  law  but  thine  own  paflionate  and  capricious 
will.     Kemcmbcr,  thou  I   that  period,   in  which 

thy 


^4        ^^^  Manner  of  praising  God'. 

thy  heart  being  infataated  with  one  objeiV,  and 
■wholly  employed  about  it,  thou  diud  uitvkc  it 
tklne  idol,  and  didll  lacriScc  to  it  thine  honour, 
thy  duty,  thy.  God.  RccolkiSl,  ibou  !  the  cruel 
ule,  that  for  many  years  thou  diiJd  make  of  thy 
credit,  thy  riches,  thy  rank,  when,  being  devour- 
ed with  felf-lovc,  thovi  waft  infenriblc  to  the  voice 
of  the  widow  and  the  orphan^  and  to  a  number 
of  diftrcffed  people,  who*^  folicitcd  relief.  Re-- 
membcr,  thou  1  that  fatal  hour,  the  recollection 
of  which  ojght  to  make  thy  be.ad  ivatersy  and 
thine  eyes  a  fountain  of  tearSy  Jer.  ix.  I.  that 
iatal  hour,  in  which,  God  having  put  ihce  into  ■ 
the  fiery  trial  of  perftcutiun,  thou  couldR  not 
abide  the  proof.  Lik;  Peter,  xhau  d\di\  not  kno'm.' 
a  difgraccd  Redeemer  ;  thou  didfl  cowaidly  aban- 
don a  perfeciued  chuith,  and  waft  juii  oii  the 
point  of  absjuring  thy  religion.  Let  '  each  of  us. 
fo  confider  hinil'clf  as  he  fetn;s  In  the  eyes  of  a. 
holy  God.  A  criminal  worthy  of  the  moll  rigor- 
ous puiitlhrnents  '.  Let  each  of  us  fay  to  hinilelf, 
Notwithilanding  all  thie,,  it  is  I,  guilty  I  ;  I, 
whofc  fins  are  more  in  nunibcr  than  the  hairs  on 
wy  head  ;  it  is  I,  who  have  been  admitted  this 
nicruing  into  the  houfe  iif  God  ;  »t  is  I,  who 
iwvc  been  invited  this  morning  to  that  myllicaU- 
ripad,  which  fovcreign  wifdou)  itfelf  prepared  ;; 
it  is  I,  who  have  been  encouraged  againfl  the 
juft' fears,  which  the  remembrance  of  my  fins  had 
excited,  and  have  ijcaid  the  voice  of  God,  pro- 
claiming in  my  conference,  Ftar  not,  thou  loorm 
Jacoby  Ifa.  xii.  I4i  It  is  I,  who  have  beeu 
abimdantlj  saiisfed  ivitb  the  fatness  of  the  bouse 
of  God,  and  have  drunk  of  tberii:er  of  bis  picas- 
uies,  Pfal.  xxxvi.  8.  What  inclines  God  to  in- 
tkilge  me  in  this  manner  i  Goodnefs  only  1  O 
lurpafllng  and  inconceivable  goodnefs  1  thou  fli-ilt 
for  ever  be  the  objeiCl  of  my  meditation  and  grat- 
itude !  "  How  excellent  is  thy  loving  kindnefs, 
0  God  I"  ver.  7.      Thcic  arc  feutiments  th»t 

ought 


The  Manner  of  praising  God..       6^ 

•oght  to  animate  our  praife  to-day..    Such  praise 
is  comely  for  the  upright. 

Fin-illy,  The  gratitude  of  an  upright  man  is 
9oble  and  magnanimous.  The  praife  of  God  well 
becomes  the  mouth  of  an  upright  man,  becaufe 
he  takes  the  love  of  God  to  him  for  a  pattern  of 
his  behaviour  to  his  fellow  creatures.  St.  Paul 
kath  very  emphatically  expreffed  the  happy  cbange 
which  the  gofpel  produccth  in  trae  chriftians, 
«  We  all  with  open  face,  beholding  as  in  a  glafs 
the  glory  of  the  Lord,  are  changed  into  tke  fame 
image,  from  glory  to  glor)-,  even  as  by  the  fpirit 
•f  the  Lord,"  2  Cor.  iii.  18.  Some  commenta- 
tors, inftead  of  reading  lue  all  beholding  as  in  a 
giasSf  as  the  expreilion  is  rendered  in  our  tranf- 
fetion,  render  the  words,  lue  all  becoming  mir^ 
rors.  I  will  not  undertake  to  prove  that  this  is 
the  meaning  of  the  term  J  it  ii  certainly  the 
fenfe  of  the  apodle.*  He  means  to  inform  ug, 
that  the  iropreflion,  which  the  evangelical  difplay 

of 


•  The  idei  of  reflecting,  while  one  contemplates  tie 
attributet  of  God,  is  a  very  fine  thought,  and  fally  ex- 
preffive  of  the  benevolent  eietfls  which  chriflianity 
prcduceth  in  its  difciples  ;  but  Mr.  Saurin,  whofe  buR- 
nefs  as  a  chriftian  mtnitter  was  not  with  tie  fne,  but 
tie  true,  only  meant,  by  what  he  faiJ  above,  thai  it 
was  agreeable  to  tie  general  deti^n  of  the  apoflle.  Eraf- 
Eius  was  the  firft  who  iranflated  St.  Paul's  term  iatop- 
triz'^menoi  in  fpeculo  reprxsentantet.  Beza  renders  it, 
in  fpeculo  intuentet  ;  and  our  French  bibles  have  it, 
nou3  C'inteinfilons  conime  en  un  niiroir.  Our  author  was 
delighted  with  the  ingenuUy  of  Erafmus  ;  however,  he 
eould  not  accede  to  his  tranllation,  becaufe,  i.  He 
could  meet  with  no  Greek  author,  cotemporary  with 
St.  Paul,  who  had  ufcd  the  t«rm  in  the  fenfe  of  Eraf- 
mus. a.  Becaufe  he  could  not  perceive  any  connexion 
between  that  figniticaiion  and  the  pliraic  \i)it6  open  face. 
He  abode  there/ore  by  the  ufial  reading.  See  Serni. 
Tom.  ix.  S.  viii-  My  idea  of  an  objeifl  pleafes  me, 
therefore  it  is  a  true  idea  of  it,  is  contemptible  logic  ; 
yet  how  many  pretended  articleit  of  religion  have  arii* 
en  from  this  way  of  re»foning  ! 


^        The  Manner  of  praising  God, 

of  the  perfedions  of  God  makes  on  the  fouls  of 
btlievers,  engraves  then)  oU  their  minds,  and  ren- 
ders them  like  mirrors,  that  rcfleAthe  rSys,  and 
the  objects  which  are  placed  oppofite  to  them, 
ar.d  rsprefent  their  images.  They  beliold  the  ^lo- 
ry of  the  Lord  iviii  open  face,-  T.'bey  are  cian^.- 
td  from  glory  to  glory  into  the  same  image^  even 
as  by  the  spirit  of  the  Lord,  1  \ti(h,  my  breth- 
ren, that  the  impreflion,  whic+i  was  made  on  you 
by  the  generofity  -ind  magr  aniaiily  of  God,  who 
loaded  you  this  morning  with  iiis  gracious  bene- 
fits, may  transform  you  to-day  into  the  sanicim-, 
age  from  glory  to  glory,  I  would  animate  ybtl 
■witJi  this,  the  moll  noble,  ;he  moft  fublimr,  the 
jBoft  cornfortabic,  way  of  praifing  God. 

What  gave  you  fo  much  peace  and  pleafur^ 
this  moruing,  in  what  God  did  foryou  ?  Wai 
jt  the  pardon  of  your  fms  ?  Imitate  it  ;  pardou 
your  brethren.  Was  it  his  paft  forbearance  with 
j'ou  ?  Imitate  it.;  moderate  that  impatience 
ivhich  the  ingratitude  of  your  brethren  cxcit«i 
in  your  minds.  War,  it  that  fpiiit  of  communis 
cation,  which  difpefed.  a- God,,  wiio  is  idirfufi*- 
^cn't  tei  his  own  happinef^,  to  go  ol!^»  of  tiinii^tii^ 
as  it  were,  and  to  c-cmm«»ic;i,;e;  hi^  ftrlicity,  t<> 
creatures?  Imitate  ir;  go  out  ol' ibo'c  intjenolw 
rntints  of  profperity  in-  which  you  lodge,  and  im- 
part your  benefits  to  your  brethren.  Was  it  the 
continual  watchfulnefs  of  God  for  the  falvatioij 
of  your  fouls  ?  Imitate  it  ;  exert  yonrfelvcs  for 
the  falvatioji  of  the  fouls  of  your  brethren  ;  fcr- 
fer  not  tbofe,  who  are  united  to  you  by  all  the 
ties  of  nature,  fociety,  and  religion,  to  perifn 
through  your  hikcwarmnefs  and  negligence. 
While  yoij  triun>phai:tly  exclaim,  on  this  fulemn 
feftival,  Let  vls  make  a  Jo)ful  noise  to  ibc  Rock 
0f;Our  soivatioa  !  PIW.  xcv.  1.  remem-bir  your 
perfccated  brethren,  to  whrom  God  refufcth  this- 
pleafure  ;  rC-member  tbi  ways  of  Ziorif  iha^ 
«Bowr?j,  because  nam:  corrn  to  the  solemn  feasts, 
l.am.  i.  4V  !My 


The  Manner  of  praising  God.        6f 

My  brethren,  how  pleafing  is  a  chriftian  feAi- 
val  I      How  couitortable  tl)e  inftituiion,  to  which 

e  were  this  morning  called  !  But  1  remember 
ivre  a  faying  of  Jefus  Christ  to  his  apf»ftlcs,  I 
have  ot/iffr  sbeefi  which  are  not  of  tbts  /old : 
tbein  also  I  mi^t  bring,  end  there  shall  he  one 
fold,  and  one  shepherd,  John  x.  16.  Alas'!  we 
alfo  have  Iheep  in  another  fold.  When  fhall  we 
have  the  comfort  of  bringing  ihcm  into  this  ? 
Ye  divided  families  1  who  are  prefent  in  this  af- 
fembly,  when  will  you  be  united  ?  Ye  children 
of  the  reformation!  -whom  the  misfortunes  of  the 
times  have  torn  from  us,;  ye  dear  parts  of  our- 
felves  1  when  will  you  come  to  us  ?  When  wiH 
you  be  re-gathered  to  the  fl.)ck  of  the  great  shep- 
herd and  bisjbofi  of  our  souls  ?  When  will  ye 
Ihed  in  our  affemblies  tears  of  repentance,  for 
*  having  lived  fo  long  without  a  church,  without 
facraments,  without  public  worfhip  ?  When  will 
ye  ihed  tears  of  joy  for  haviog  recovered  thefc 
advantages  ? 

Great  God  !  Thou  great  God  toko  hidest  tby- 
■  elf  !  is  it  to  extinguifh,  or  to  enfiamc  our  zeal, 
that  thou  delayeft  the  happy  period  ?  Are  our 
liopes  fufpended  or  confounded  ?  God  grant,  my 
dear  brethren,  that  the  praise^  which  we  render 
to  the  Lord  for  aH  his  benefits,  may  obtain  their 
continuance  and  increafe  !  And  God  grant, 
while  he  giveth  us  our  lives  for  a  prey,  Jer.  xxi. 
9.  that  thofe  of  our  brethren  may  be  given  os 
alfo  !  To  hlr.i  be  honour  and  glory  fjr  erer  I 
Ainen. 


^- 


SERMON    in. 


rHE   SOVEREIGNTT  OF  JESUS   CHRIST 
IN  THE    CHURCH. 

Romans  xiv.  7,  8. 

^one  of  us  Iheth  to  himself^  and  no  m&n  di'etk 
to  himself.  For,  whether  ive  live,  we  iive 
UJito  tbe  Lord  ;  or,  whether  we  die,  TlJt  die 
unto  tbe  Lord  :  wbetker  we  livf  ikerefote  or 
dicy  W6  are  ibe  Lords,  >    ->,■  - 

XHESE  words  are  a  general  m«Kitn, 
vhich  St.  Paul  lays  down  for  the  decifion  of  a 
particular  controvcriy.  We  cannot  well  enter 
^nto  the  apoftle's  meaning,  unlefs  v.'e  under!! and 
the  particAilar  fub|e<fi,  which  led- liiin  to  exprefj 
liimfelf  m  this  manner.  Our  firft  reflt-dtions, 
therefore,  will  tend  to  explain  the  fnbjecl,  and 
-afterward  we  will  extend  our  meditations  to 
greater  objects.  We  will  attend  to  the  text  ia 
tiiat  point  of  view,  in  which  thofe  chriftians  arc 
"tuoft  interefted,  who  have  repeatedly  engaged  to 
devote  tberofclves  wholly. to  Jei'us  Chi  id  ;  to  con- 
fecrate  to  him  through  life,  and  to  commit  to  hiin 
at  death,  not  only  with  robmiffion,  bot;  alfo  with 
joy,  thqfe  fouls,  over  which  he  hath  acquired 
the  nobleft  right.  Thus  flrall  we  vejify.  in  the 
moft  pure  and  elevated  of  all.  fenfes,  this  faying 
of  the  apoftle,  None  of  us  livetb  to  biniself  and 
■no  man  dietb  to  bimsclf.  For,  i^be^her  wc  live^ 
we  live  unto  tbe  Lord  ;  or,  wliether  we  die,  we 
die  unto  tbe  Lord  :  whether  we  iive  therefore  or 
die,  we  are  tbe  Lord's. 

St.  Pdul  propofed  in  the  text,    and  in  fome  of 

the  preceding  and  following   verCes,    to   eHab'tQi 

the  doctrine  of  toli-ratiori.      By   Iqlcrationj    we 

raeaiij  that  difpolition  of  a  chrirtian,  which,  on  a 

(>  principle 


70       The  Sovereignty  of  Jesus  Chrnt 

principle  of  benevolence,  inclines  him  to  hold 
communion  with  a  man,  who,  through  weakneis 
of  mind,  raixeth  with  the  truths  of  religion  Tome 
errors,  that  are  not  entirely  incompatible  -(yirir  it  ; 
and  with  the  new  teftament  worOiip  fome  cere- 
monies, which  are  unfuitable  to  its  elevation  and 
llraplicity,  but  *f/hich,  however,  do  not  dtftroy 
iti  efience. 

Retain  every  part  of  this  definition,  for  each 
is  efieutial  to  tlie  fubjeiEl  defined.  I  fay,  that  he, 
who  exercifeth  toleration,  act«  on  a  principle  of 
benevolence  ;  for  were  he  to  a(^  on  a  principle 
cF  indolence,  or  of  contempt  for  religion,  hii  dif- 
poiltion  of  mind,  iur  from  being  a  virtue  worthy 
ct' praife,  would  be  a  vice  fit  only-for  execration. 
Toleration,  I  fay,  is  to  be  exercifed  towards  him 
otily,  who  errs  through  ivcaknsss  of  mind ;  for 
be,  who  per'Tifis  in  his  error  through  arrogance, 
and  for  the  fake  of  rending  the  church,  deferves 
rigorous  punifliment.  4  fay,  -further,  thit  he, 
uho  excrcifeth  toleration,  doth  not  confine  him- 
i'tlf  to  praying  for  him,  who  is  the  obje£t  of  »t, 
and  to  endeavouring  to  reclaim  him  ;  he -proceeds 
further,  and  holds  communion  with  him  ;  that  i» 
to  fay,  he  afillls  at  the  fame  religious  cx-ercifes, 
and  partakes  of  the  Lord's  fupper  at  the  fame 
table.  Without  tliis  communion,  can  we  con- 
fider  him,  whom  we  pretend  to  tolerate,  as  a 
brother  in  the  fenfe  of  St. -Paul  ?  I  add,  finally, 
frroneons  sentiments^  which  are  tolerated,  must 
be  compatible  with  the  great  truths  of  religion  ; 
and  observances^  which  are  tolerated,  must  not 
destroy  the  essence  of  evangelical  worship,  al- 
though they  are  incongruous  with  its  fimplicitv' 
end  pclorj'.  How  can  1  afilft  in  a  fervlce,  which, 
in  my  opinion,  is  an  infult  on  the  God  whom  I 
adore  ?  How  can  I  approach  the  table  of  the 
Lord  with  a  man,  who  rejefts  all  the  myfteries, 
Tfhich  Cpd  exhibits  there  ?   and  fo  of  the  reft. 

Retain, 


in  the  Church.  71 

.•.^taio,  ihen,  all  the.  parts  of  this  definiiioa,  and 
you  will  form  a  jiift  notion  of  toleration. 

This  moderation,  always  necefTary  amonp; 
chriftians,  was  pa.  Acularly  fo  in  the  primiiivc 
ages  of  chrillianity.  The  fuft  churches  wcic* 
compofed  of  two  forts  of  profelytes  ;  fome  of 
tHejn  were  born  of  Jewifli  parents,  and  had  been 
educated  in  Judaifm,  others  were  converted  from 
paganifin  ;  and  both,  gewerally  fpeaking,  after 
tlu'/- had  embraced  chnftianityj  preferved  foiv.c 
traces  of  the  religions  which  they  had  renounced. 
Some  of  them  retained  fcroples,  from  wbicli  jifl 
notions  of  chriftian  liberty,  it  flioMld  feem,  might 
Jiave  freed  them.  They  dnvft  not  eat  fome  foods 
v/hich  God-g^sve  for  the  nourifliment  of  mankind, 
1  mean,  the  fledi  of  animals,  and  they  ate  only 
herds.  They  fet  apart  ceitain  days  for  devotion. 
al  exercir«6  :  not  from  that  wife  motive,  which 
dught  to  engage  evL'ry  rational  man  to  take  a 
{lortion  of  his  life  from  the  tumult  of  the  worlj, 
in  order  to  confecrate  it  t©  the  fervice  of  his 
Creator  ;  but  from  I  know  not  whrit  notion  of 
pre-eminence,  which  they  attributed  to  fome  days 
above  others.  Thus  far  all  are  agreed  in  regard 
to  the  defign  of  St.  r.iul  in  the  text. 

Nor  is  there  any  difficnlty  in  determining 
which  of  the  two  orders  of  chriftians,  of  whom 
we  fpoke,  Si.  Paul  conOders  as  an  objeft  of  tol- 
eration ;  whether  that  clafs  which  came  from  the 
Gentiles,  or  that  which  came  from  the  Jews. 
It  is  plain  the  laft  is  intended.  Every  body 
knows  that  the  law  of  Mofes  ordained  a  great 
number  of  feafls  under  the  penalty  of  the  great 
anathema.  It  was  very  natural  for  the  convert- 
ed Jews  to  retain  a  fear  of  iivcurring  that  penal- 
ty, which  followed  the  infraction  of  thofe  laws, 
and  to  carry  their 'veneration  for  thofc  feflivals 
too  far. 

There  was  one  whole  feft  among  the  Jews, 
that  abflained  entirely  from  the  flefli  of  anisials  ; 

thfy 


72       The  Sovereignty  of  Jeius  Chrisi 

they  were  the  Essenes.  Jofephus  exprefsly  af- 
firms this  ;  and  Philo  affures  us,  that  their  tables 
were  free  from  every  thing  that  had  blood,  .and 
>vere  ferved  with  only  bread,  fait,  and  hyffop. 
As  the  Effenes  profeffed  a  feverity  of  manners, 
which  had  fome  hkenefs  to  the  morality  of  Jefns 
Chriil:,  it  is  probable,  many  of  them  embraced 
chridianity,  and  in  it  interwove  a  part  of  the  pe- 
culiarities of  their  own  fc£t. 

1  do  not  think,  however,  that  St.  Paul  had 
any  particular  view  to  the  E^Tenes  ;  at  leaft,  w& 
are  not  obliged  to  fuppofe,  that  his  views  were 
ConEntd  to  threm.  All  the  world  know,  that  Jews 
have  an  averfion  to  blood.  A  Jew,  exaft  in  his 
religion,  does  not  eat  flefh  now-a-days  with  chrif- 
tian'3,  left  the  latter  fhould  not  have  taken  fufii- 
cient  care  to  difcharge  the  blood.  When,  there- 
fore, St.  Paul  defcribes  converted  Jews  by  their 
fcrupulofity  in  regard  to  the  eating  of  blood,  he 
does  not  fpeak  of  what  they  did  in  their  own  fam- 
ilies, but  of  what  they  pvatlifed,  when  they  were 
invited  to  a  convivial  rspall  with  people,  who 
thought  them felves  free  frnm  the  prohibition  of 
eating  blood,  whether  they  were  Gentiles  yet  in- 
volved in  the  darknefs  of  p'riganifm,  or  Gentile 
converts  to  ehriftianity.  Thus  far  our  fubjeft  is 
free  from  difHculty. 

The  difEculty  lies  in  the  tonnexlon  of  tb« 
maxim  in  the  text  with  the  end,  which  St.  Paol 
propofeth  in  eflablilhing  it.  What  relation  is 
there  between  chriftian  toleration  and  this  max- 
im, I'J^one  of  us  Iheth  to  bimself,  and  no  man 
dietb  to  himself?  How  doth  it  follow  from  this 
principle,  whether  ive  live,  we  live  unto  the  Lord } 
or,  whether  we  die,  ive  die  unto  the  Lord  ;  hcyvt 
doth  it  foUovV  from  this  principle,  that  we  ought 
to  tolerate  thole,  who,  through  the  weakncfs  of 
their  minds,  mix  fome  errors  with  the  grand 
truths  of  chriftianity,  and  with  the  new  teftament 
■worfliip  fome  cerenionies,  which  obfcure  its  fim- 
plicity,  and  debafc  its  glory  ?  The 


in  the  Church.  73 

The  folution  lies  in  the  connexion  of  the  text 
With  the  foregoing  verfes,  and  particularly  with 
the  fourth  vcrfe,  ivho  art  tboU)  that  Judges t  an- 
other  man's  servant  ?  To  Jiulje,  in  this  place, 
Jots  not  fignify  to  dii'cern,  but  to  condtinu.  The 
v.ord  has  this  meaning  in  a   hundred  palTages  of 

he  new  teflament.  I  confine  niyfelf  to  one  pal- 
i.igc  for  example.  *' If  we  judge  ouifelves,  we 
ihould  not  be  judged,"  1  Cor.  xi.  31.  that  is  to 
fay,  if  we  would  condemn  ourfclvcs  at  the  trlbu- 
jial  of  repentance,  after  we  have  partaken  un- 
worthily of  the  LordV^'upper,  we  Oioulct  not  be 
condemned  at  the  tribunal  of  divine  juftice.  In 
like  manner,  ivho  art  thou^  tb:,t  Judgest  another 
nan's  servant  ?  is  as  muth  as  to  iay^  v.'ho  art 
ttou  that  sondemnest  ?  St.  Paul  meant  to  make 
the  chriftiaiis  of  Rome  underftand,  that  it  belong- 

d  onlyto  tbc  fovereign  of  the  church  to  abfolve 
jr  to  condemn,  as  he  faw  fit. 

But  who  :s  the  fupreme  head  of  the  church  ? 
Jefus  Ghrift,  Jefus"  Ghrift^  who,  with  his  Father, 
is  over  all.,''  Gad  blessed  for  ever,  Rom.  ix.  5. 
Jcfus  ChrilT,  by  dyrng  for  the  churchy  acquired 
this  fupremac)'",  and  inTirtue  of  it  all  true  chrif- 
tians  render  him  tiie  homage  of  adoration.  All 
tliii  is  clearly  cxpreffed  by  our  apoRle,  and  gives 
us  an  occafion  to  treat  of  one  of  the  motl  ablhufe 
points  of  chriftian  theology. 

That  Jefus  Chrifi:  is  the  fupreme  head  of  the 
church,  according  to  the  do£lrine  of  St.  Paul,  is 
cxprcfTcd  by  the  apoftle  in  the  mod  clear  and  ex- 
plicit manner  ;  -  for  after  he  hath  laid,  in  the 
wo.ds  of  the  text,  ivbetber  wc  live,  or  die,  VJe 
are  the  Lord's,  be  adds  immediately,  for  to  tliis 
end  Christ  both  died,  and  rose,  and  revived,  that 
he-  might  be  Lord  both  cf  the  dead  and,  living. 

That  this  Jelus,  vjhose,    the  apoflle  fays,    rje 

are,   is  God,    the  apoflle  does  not  |>ermit  us  to 

doubt  ;  for  he  confounds  the  exprefllons  to  cat  to 

the  Lord)  and  t»  give  God  thanks  j   to  stc7id  he- 

G  2  fore 


74       7*^^  Sovereignty  of  Jesus  Christ 

fore  the  judgment  seat  of  Christ,  and  to  give  ac-'- 
count  of  himself  to  God  ;  to  be  Lord  both  of  the 
de;.d  and  living,  ver.  6,  lO,  12,  and  this  majef- 
tic  language,  which  would  be  bUlphemy  in  the 
mouth  of  a  fimple  creature,  As  I  live^  saith  the 
Lord,  every  knee  shall  boto  to  mcj  and  every^ 
tongue  shall  confess  to  God,  ver.  11. 

Finaily,  That  Jefus  Chrift  acquired  that  fu- 
premacy  by  his  fufFfrings  and  death,  in  virtue  of 
•which  all  true  chnftians  render  him  the  homage 
of  adoration,  the  apoftle  cftablifhetb,  if  poiTible, 
ftill  more  clearly.  This  appears  by  the  words  juft. 
now  cited,  to  this  end  Christ  both  died,  end  rose, 
and  revi-ced,  that  he  might  be  Lord  both  of  the 
dicid  and  living,  ver.  8,  1 1.  To  the  fame  pur- 
pofe  the  apolllc  fpeaks  in  the  epiftle  to  tl-.e  Phi- 
lippians,  "He  bccarae  obed.ent,  unto  death,  even 
the  death  of  the  crofs.  Wherefore  God  hath  al- 
fo  highly  exalted  him,  and  given  him  a  nKnae, 
■which  is  above  every  name  ;  that  at  the  nan>e  of 
Jefus  ev^ry  knee  fliall  bow,  of  things  in  heavfn, 
2iid  things  in  earth,  and  things  under  the  earili  ; 
and  that  every  tongue  ftiall  conFcfi  that  Jefus 
Chrifl  is  Lord,  to  the  glory  of  God  the  Father." 
I'his  is  the  fovereignty  which  Jefus  Chriil  acquir- 
ed by  dying  for  the  church. 

But  the  noft  rEmnrkable,  and  at  the  fajre  time 
t*)e  nioft  difllcuU  Siticle  on  this  fabjeft,  i<:  tlii?. 
Thefe  texts,  which  feem  to  ellablilh  the  divinity 
of  Ghrift  in  a  manner  fp  clear,  furniih  the  great- 
-eft  ebjetlion,  that  hath  aver  been  prcpofed  againft 
it.  True,  fay  the  enemies  of  this  do£lrine,  Jefns 
Chrift  is  God,  fipce  the  fcri-p^ure  commands  us  to 
"worfnip  him.  But  his  divinity  is  an  acquired  di~ 
Vioity;  fince  that  fupremacy,  which  entitles  him 
to  adoration  as  God,  is  not  an  effential,  but  an 
acquired  fupremacy.  Now,  that  this  fupreaiacy 
is  acquired,  is  indubitable,  fines  the  texts,  that 
have  been  cited,  exprefsly  declare,  that  it  is  a 
fruit  of  bis  ftlFcrings  and  deavb.  \Ve  have  two 
a»guments  ta  oficr  in  reply.  1.  iJf 


in  the  Church^  71^. 

1-.  If  it  were  demonRrated,  that  tlie  fiiprema- 
ey  eflabliliicd  in  the  iorecited  texts  was  only  ac- 
quired, and  not  cfft-ntKif,  it  would  not  therefore 
follow,  that  J'efus  Chrift  had  no  other  fupremacy 
belonging  to  him  in  common  with  the  Father  and: 
the  holy  Spirit.  We  are  commancK-d  to  worfhip 
Jefus  Chiid,  not  only  becaufe  he  died  vor  us,  hat 
aifo  becaufe  he  is  eternal  and  almighty,  the  au- 
thor of  all  beings  that  exlfl  j  and  becaufe  he  hath 
all  the  petfet'lions  of  Deity,  as  we  can  prove  by 
other  paffiiges,  not  necclfary  to  be  repeated  here* 

2.  Nothing  hinders  that  the  true  God,  who, 
as  the  true  God,  merits  our  adoration,  (hould  ac- 
quire every  day  new  rights  over  us,  in  virtue  of 
■which  we  have  new  motives  of  rendering  thofe. 
homages  to  him,  which  we  acknowledge  he  al- 
ways infinitely  wierited.  Always  when  God  be- 
Rows  a  new  bleflSng,  he  acquireth  a  new  rights 
What  was  Jacob'?  opinion,  when  he  made  this  ' 
vow  ?  "If  God  will  be.  with  me,  and  will  keep 
}ne  in  the  way  that  I  go,  and  v/ill  give  me  bread 
to  eat,  and  raiment  t«  put  on,  fo  that  I  come 
again  to  my  father's  houfc  in  peace  ;  then  Ihall 
the  Lord  be  my  God,"  Gen.  xxviii.  20,  &c»^ 
Did  the  patriairh  mean,  that  he  had  no  other 
reafon  for  regarding  the  Lord  as  his  God,  than 
this  favour,  which  he  alked  of  him  ?  No  fuch 
tiling.  He  meant,  that  to  a  great  many  reafons, 
which  bound  him  to  devote  himfelf  to  God,  the 
favour  whi^h  he  afl:ed  would  add  a  new  one.  It 
would  be  eafy  to  produce  a  long  lift  of  examples 
of  this  kind.  At  prefent  the  application  of  this 
one  fliould  fuffice.  Jefus  Ghrift,  who,  as  fuprerae 
God,  hath  natural  rights  over  us,  hath  alfo  acquir- 
ed rights,  becaufe  he  hath  deigned  to  clothe  him- 
felf with  our  flclh,  in  which  he  died  to  redeenj 
us.  N^one  of  us  is  his  oiutiy  we  are  all  his,  not 
only  becaufe  he  is  our  Creator,  but  becaufe  he  is 
alfo  our  Redeemer.  He  halh  a  fupremacy  over 
tis  peculiar  to  hirofelf,  and  diftinit  from   that, 

which 


76       Tht  Sovereignty  of  Jeius  Chrisi 

which  he  hath  in  common  with  the  Father  aiid- 
mbt  holy  Spirit. 

To  return  thsn  to  our  principal  fubje£^,  from 
•which  this  long  digrcilion  hath  diverted  us.  This 
Jcfus,  who  is  the  fupreme  head  cf  the  church  ; 
this  Jefus,  to  whom  all  the  members  of  ihe- 
church  are  fubjccl  :  willeth  that  we  fhould  tole- 
rate, and  he  himfelf  hath  tolerated,  thofe,  who, 
having,  in  other  cafes  an  upright  confcience,  and 
a  fincere  intention  of  fubmitting  their  rcafon  to 
all  his  decifions,  and  their  hearts  to  all  his  com- 
Biands,  cannot  clearly  fee,  that  chrrRian  liberty 
includes  a  freedom  from  the  obfervation  of  cer- 
tain feafts,  and  from  the  diflind\ion  01  certain 
foods.  If  the  fovereign  of  the  church  tolerate 
them,  who  err  in  this  manner,  by  what  right  do 
you,  who  are  only  fireple  fubjeftlrf  undertai;e  tc 
condemn  them  ?,.  "  Who  art  thou,  that  vudgen: 
another  man's  fcrvant  ?  to  his  own  maitcr  he 
fVandeth  or  falleth.  For  none  of  us  livetb-  to 
kimfelf,  and  no  man  dieth  to  himfelf.  For 
whether  we  live,  we  live  unto  the  Lord  ;  and, 
whether  we  die,  ws  die  unto  the  Lord  i  whether 
we  live  therefore  or  die,  we  arc  the  Lord's.  Let 
«s  not  therefore  judge  one  another  any  more," 
Let  us,  ivba  are  strong,  bear  the  injinnities  of 
the  iveak^ 

This  is  the  defign  of  St.  Paul  in  the  words  of 
jny  text,  in  fome  of  the  preceding,  and  in  fome 
of  the  followipg  verfcs.  Can  we  proceed  with- 
out remarkiug,  or  without  lamenting,  the  blind- 
nefs  of  thofe  chriBians,  who,  by  their  intolerance 
to  their  brethien,  fe^-m  to  have  chofeii  for  their 
model  thofe  members  of  the  church  of  Rome, 
•who  viohate  the  rights  of  toleration  in  the  moft 
cruel  manner  ?  We  are  not  fpeaking  of  thofe 
fanguinary  men,  who  aim  at  illuminating  people's 
minds  with  the  light  of  fires,  and  faggots,  which 
they  kiudle  againft^all  who  lejedl  tlieir  fyflems. 
Our  tsars,  and  oar  bloyd;,  have  not  affuaged  their 

rage  J 


in  the  Church.  77- 

rage  ;  how  can  we  then  think  to  qppeafe  it  by 
our  exhortations  ?  Let  us  not  rdicit  the  wratU^ 
of  heaven  againfl  thel'e  pei  fecutors  of  the  church  ;: 
let  us  leav«  to  the  fouls  of  them,  who  were  flsin 
for  the  word  of  God,  to  cry,  How  longy  O  Lordf 
holy  and  truey  dost  tboit  not  judge  and  avenge  our 
blood  on  tbentj  that  dwell  o»  tbe  earth  ?  Rev.  vi. 
10. 

But,  ye  inteftine  divifions  !.  Tbou  fpirit  of 
fadlion  !  Ye  theological  wars  I  how  long  will  ye 
be  let  loofe  among  us  ?  Is  it  poflible,  that  chrif- 
tians,  who  bear  the  name  of  reformed,  chriftians 
united  by  the  bond  of  their  faith  in  the  belief  of 
the  fame  doftrines,  and,  if  I  may  be  allowed  to 
fpeak  fo,  chriftians  united  by  the  very  efforts  of 
their  enemies  to  deftroy  them  ;  can  they  violate, 
after  all,  thofe  laws  of  toleration,  which  they 
have  fo  often  prefcribcd  to  others,  and  againfc 
the  violation  of  which  tbey  have  remonllrated 
■witk  fo  much  wifdom  and  fuccefs  ?  Can  thejr 
convoke  ecclefiaflical  affemblies,  can  they  draw 
up  canons,  can  they  denounce  excommunications 
and  anathemas  againfl  thofe,  who,  retaining  witlt 
thetnfelves  the  leading  truths  of  chriflianity  and 
of  the  reformation,  think  differently  on  points  of 
fimple  fpecul^ition,  on  queftions  purely  metaphyf- 
ical,  and,  if  I  may  fpeak  the  whole,,  on  matters 
fo  abftrufe,  that  they  are  alike  indeterminable  by 
them,  who  exclude  members  from  tbe  communion 
of  Jefus  Ghrift,  and  by  thofe  who  arc  excluded  ? 
O  ye  fons  of  the  reformation  I  how  long  will 
you  countera£l  your  own  principles  !  how  long 
"will  you  take  plcafure  in  increafing  the  number 
of  thofe,  who  breathe  only  your  dcftrU(f\ion,  and 
move  only  to  dcftroy  you  I  O  ye  fubiffls  of  the 
fovereign  of  the  church  !  how  long  will  you  en- 
croach on  the  right?  ot  your  fovereign,  dare  to 
condemn  thofe  whom  be  abfoives,  and  to  rejecl 
thofe  whom  his  generous  benevolence  tolerates  ! 
♦'  Who  art  thou,  that  judged  another  man's  fer- 

vant  ? 


j^       The  Sovereignty  of  Jeiui  Chrhl' 

vant  ?   for  none  of  ns  liveth  to  himfclf,-  and  nc- 
Iran  dleth  to  bimfelf.     For,  whether  we  live,  we 
live  unto  the  Lord  ;  and,  wbeihcr  we  die,  we  die 
tinto  the  Lord  :  v/hether  we  live  therefore  or  dicy 
we  arc  the  Lord's," 

What  we  have  faid  fliall  fuffice  for  the  fubject, 
\Thich  ocCrtfioned  the  maxim  in  the  text.  The 
remaining  time  I  devote  to  the  confideration  of 
the  genera!  i"enfe  of  this  maxim.  It  lays  before 
us  the  condition,  the  engagements,  the  iiulina- 
tion,  and  the  felicity  of  a  chriflian.  What  is 
the  felicity  of  a  r.hri.Tian,,what  is  his  inclination, 
^what  are  his  engagements,  what  is  his  condition  ? 
They  are  not  to  be  his  onvn  ;  but  to  fay,  ivbetb- 
er  I  Ihe^  or  die,  I  am  the  Lord's.  The  whole, 
that  we  fliall  propofe  to  you,  is  contained,  la 
thefe  four  articles. 

I.    The  text  lays  before  us  the  primitive  con- 
dition of  a  chriftian.     It  is  a  condition  of  depejid- 
ence,     *^  None  of  lis  liveth  to   himfelf,   and   no. 
jjian  dietU  to  himfelf.l' 

None  of  iis  liveth  t«  himfelf,  for  whether  ivs- 
Jive^-Vfe  live  unto  the^  L.ord.'.  What  do  we  pof- 
fcfs,. during  our  stbods^  upon  earth,,  which  dotU 
rvot  r.bfolutcly  depend,  on  him,,  who  placed  us 
here  ?  Our  exiftence  is  not  coirs ;  our  fortune  is 
FfCt  ours  ;,  our  reputation-  is  not  ours  ;  our  virtue 
is  not  oyrs  ;,our  rcal'on  is-not  ours  ;.. our  health 
is  not  ours  ;   our  life  is  not  ours.- 

Out  fx/^/fHCf  iS' not  .aurs.  A  fdw  years  ago 
■we  found  oiirfelves  in  thi?  world,  conRi:i»ting  a 
very  inconfiderable  part  of  it,.  A  few  years  ago 
the  world  itCelf  was  nothing,.  The  will  of  God 
alone  hath  made  a  being  of,  this  nothing',  as  he 
can  make  this  being  a  nothing,  whenever  he 
pleafeth  to  do  fo. 

Our  fortune  is  not  ours.  The  noft  opulent 
pe-fons  often  fee  their  riches  make  themselves 
wings,  andfij  away.  Honfes,  the  beft  eftablilh- 
ed,^  dilappear   in  an  iiiftant.     We   have   feen   * 

Job, 


in  the  Church.  r^ 

Jcb,  who  had  pcffcfFcd  seven  thousand  sheep, 
three  thousand  camels^  f.ve  hundred  yoke  of  oxer,., 
and  servants  without  number  ,-  we  have  feen  tl>e 
man,  who  had  been  the  greatest  of  all  the  men 
of  the  eastf  lying  on  a  dunghili,  retaining  noth- 
ing of  his  prolperity  but  a  forrowful  lemem- 
brance,  which  aggravated  the  adv^rfities  that 
followed  it. 

*  Oor  reputati'<mh  not  ours.  One  Tingle  frail- 
ty (bmetimes  tarniflieth  a  life  of  the  mofl  iinCiil- 
lied  beauty.  One  moment's  abfence  fometimes 
tlebaftth  the  glory  of  the  moft  profound  politi- 
cian, of  the  moft  expe»"t  general,  of  ^  faint  of  the 
liigheft  order.  A  very  diminutive, fault  will  ferve 
to  render -contemptible,  y£;i,  infamous,  the  man 
who  committed  it  ;  and  to  make  him  tremble  at 
the  thought  of  appearing -before  men,  who  have 
no  other  advantage  over  him  than  that  of  having 
committed  the  fatsje  oflence  more  fortunately  ;  I 
mean  of  havicg  concealed  the  commiflion  ofit 
from  the  eyes  of  his  fellow  creatures. 

Oar  virtue  is  not  ours.  Want  of  opportunity 
ts  often  the  caufe  why  one,  who  openly  profefTcth 
chriftianity,  is  not  an  apoftate  ;  another  an  adul- 
terer ;   another  a  murderer. 

Our  reason  is  not  ours.  Vfhile  we  poffefs  it, 
wc  are  fubje£l  to  diftratSlions,  to  abfence  of 
thought,  to  fufpearion  of  intelligence,  which  ren- 
der us  entirely  incapable  of  reflexion  ;  and, 
what  is  ftill  more  mortifying  to  human  nature, 
they,  whole  geniufes  are  the  mofl  tranfcendant 
and  fublime,  fometimes  become  either  melan- 
choly or  mad  ;  like  Nebuchadnezzar  they  fink 
into  beafts,  and  browfc  like  them  on  the  herbage 
of  the  field. 

Our  health  is  not  ours.  The  catalogue  of  thofc 
infirmities  which  dcllroy  it,  (I  fpeak  of  thofc 
which  we  know,  and  which  mankind  by  a  ftudy 
of  five  or  fix  tkcufand  years  have  difcovered) 
makes  whole  volumes.      A   catalogue  of  thofc 

which 


"So       77ie  Sovereignty  of  Jesus  Christ 

vhich  are  unknown,  would  probably  make  larger 
volumes  yet. 

'Our  life  is  not  cur's.  Winds,  waves,  heat, 
cold,  aliments,  vegetables,  animals,  nature,  and 
each  of  its  component  parts,  confpirc  to  deprive 
us  of  it.  Not  one  of  thofe,  who  have  entered 
this  church,  can  demonftrate  that  he  fiiall  go  out 
of  it  alive.  Not  one  of  thofe,  who  compofe  tiiis 
aiTcnibly,  even  of  the  youngeft  and  flrongeft,  cSFn 
affure  hinafelf  of  one  year,  one  day,  one  hour, 
one  moment  of  life.  JSfone  of  us  liveth  to  bim- 
■self ;  for,  if  toe  live,  ive  are  the  Lord's. 

Further,  No  man  dieth  to  himself.  If  "we  die^ 
nve  are  the  Lord's.  How  abfolute  foever  the  do» 
minion  of  one  man  over  a«other  may  be,  there  is 
a  moment,  in  which  both  are  on  a  level  ;  that 
moment  comes  when  we  die.  Death  delivers  a 
ilave~froni  the  power  of  a  tyrant,  under  whofe 
rigour  he  bath  fpent  his  life  in  groans.  Death 
terminates  all  the  relations,  that  fubfifl  betwecH 
men  in  this  life.  But  the  relation  of  dt  pendence, 
which  fubfifts  between  the  Creator  and  his  crea- 
tures, is  an  eternal  relation.  That  world,  into 
•which  wc  enter  when  wc  die,  is  a  part  of  his 
empire,  and  is  as  fubjeft  to  his  laws  as  that  into 
which  we  entered  when  we  were  born*  During 
this  life,  the  Supreme  Governor  hath  riches  and 
poverty,  glory  and  ignominy,  cr^iel  tyrants  and 
clement  princes,  rains  and  droughts,  raging  tem- 
pcfts  and  refrelbing  breezes,  air  ^holelome  and 
air  infetfted,  famine  and  plenty,  viflories  and  de- 
feats, to  render  us  hapir/  or  mvferaMe.  After 
death,  he  hath  abfolutiou  and  condemnation,  a 
tribunal  of  juftice  and  a  tribunal  of  mercy,  argels 
and  devils,  a  river  of  pleasure  and  a  lake  burn- 
irjr  ".vitb  fre  and  brimstoncy  hell  with  its  horrore 
arid  heaven  with  its  Irappincfs,  to  render  us  hap- 
py or  mifer-iible  as  he  ple.afetih. 

Thcfe    rrficftions    are    not  /qiihe   fuflficient    to 
mak©  UKifeei  jrilour  depcndenae*      Our  vanity  .t« 
'..'y  niortified. 


in  the  Church.  81 

-mortified,  -when  we  remember,  that  what  we  en- 
joy is  no;  ours  ;  but  it  is  fometimes,  as  it  were, 
indemnified  by  obferving  the  great  means,  that 
God  employs  to  deprive  us  of  our  enjoyments. 
God  hath,  in  general,  excluded  this  extravagant 
motive  to  pride.  He  hath  attached  our  felicity 
to  one  fibre,  to  one  caprice,  to  one  grain  of  fand, 
to  objecls  the  lead  likely,  and  feemingly  the  leaft 
capable,  of  influentiug  our  deftiny. 

On  what  is  your  high  idea  of  yourfelf  found- 
ed ?  On  your  genius  ?  And  what  is  neeelTaiy 
to  reduce  the  finefl:  genius  to  that  (late  of  melan- 
choly or  luadnefs,  of  which  I  jufl  now  fpoke  I 
Muft  the  earth  quake  ?  Muft  the  fea  overflow  its 
banks?  Mull  the  heavens  kindle  into  lightning 
and  refound  in  thunder?  Muft  the  elemeiUs 
cbfli,  and  the  powers  of  nature  be  fliaken  ?  No  4 
there  needs  nothing  but  the  difplacing  of  one  lit- 
tle fibre  in  your  brain  I 

On  what  is  your  high  idea  of  yourfelf  found- 
ed ?  On  that  felf-complacence,  which  fortune, 
ranjc,  and  pltaung  objeds,  that  furround  you, 
f^em  to  contribute  to  excite  ?  And  what  is  ne- 
celTary  to  diiTipate  your  fclf-complaccnce  ?  Mult 
the  earth  tremble  ?  Muft  the  fca  overflow  its 
banks?  Muft  heaven  arm  itfelf  with  thunder 
and  lightning  ?  Muft  all  nature  be  fliaken  ? 
No  ;  one  caprice  is  fufficient.  An  appearance, 
under  which  an  obje£l  prefents  itfelf  to  us,  or 
rather,  a  colour,  that  our  imagination  lends  it, 
banilheth  felf-couipliCcBce,  and,  lo  !  the  man 
juft  now  agitated  with  fo  mpch  joy,  is  fixed  in  a 
black,  a  deep  defpair  ! 

On  what  is  your  lofty  idea  of  yourfelf  foontk 
ed  ?  On  your  health  ?  But  what  is  nettfTary 
to  deprive  you  of  your  health  ?  Eai  tbqii-jkes  ? 
Armies?  Inundations?  Mult  nature  return  to 
ito  chaotic  ftate  ?  No  j  one  grain  of  fand  js  fiif- 
licient  1  That  grain  of  land,  which  in  another 
pol'ijiion  was  next  to  nothing  to  you,  and  was  rc- 
H  ally 


82       The  Sovereignty  of  Jesus  Ckrifl 

ally  nothing  to  your  felicity,  becomes  in  its  preff- 
cnt  pofuion  a  punilhment,  a  martyrdom,  a  hell  ! 

^People  fomeiimes  fpeculate  the  nature  of  thofe 
torments,  which  divine  juftice  referves  for  the 
kicked.  They  are  lei's  concerned  to  avoid  the 
pains  of  hell,  than  to  difcpver  wherein  they  con- 
<ift.  They  alk,  what  fuel  can  fopply  a  fire,  that 
Vfiil  never  be  cxtinguiflied.  Vain  refearches-  1 
The  principle  in  my  text  is,  fufficient  to  give  m« 
frightful  ideas  ot  hell.  We  are  in  a  Hate  of  or- 
tire  dependence  on  the  Supreme  Being;  and  to 
repeat  it  again,  one  fingle  grain  of  fand,  which 
is  nothing  in  itfelf,  may  become  in  the  hands  of 
the  Supreme  Being,  a  punifhment,  a  martyrdom, 
a  hell  ia  regard  to  us.  What  dependence,  I 
Whether  tve  live,  or  whether  lue  die,  ive  are  the 
Lord's.  This  is  the  ^nmn\\c  condition  of  a 
chriftian. 

n.  Our  text  points  out  the  engagements  of  a 
chriftian.  Let  us  abridge  our  rcileftions.  Rc- 
mirk  the  ftate  in  which  Jcfus  Chrift  found  us  ; 
what  he  performed  to  deliver  us  from  it  ;  and 
under  what  conditions  we  enxcron  and  enjoy  this 
deliverance. 

1.  In  what  state  did  Jefus  Chrifl  find  us, 
■when  he  came  into  our  world  ?  I  am  forry  to 
fay,  the  affected  delicacy  of  the  world,  which 
increafeth  as  its  irregularities  multiply,  obligeth 
me  to  fupprefs  part  of  a  metaphorical  defcription, 
that  the  hoiy  Spirit  hath  given  us  in  the  fixteenth 
chapter  of  Ezekiel.  "Thy  father  was  an  Amor- 
\\c,  and  thy  mother  an  Hittite,"  faith  ha  to  the 
church.  "  When  thou  wall  born,  no  eye  pitied 
thee,  to  do  any  thing  unto^thee  ;  but  thou  wall 
cafl:  cue  in  the  open  ajr,  to  the  loathing  of  thy 
perfon,  in  the  day  that  thou  waft  born.  I  paffed 
by  thee,  and  faw  thee  polluted  in  thine  own 
blood,  and  I  laid  unto  thee,  when  thou  waft  in 
thy  blood.  Live.  I  fpread  my  fifirt  over  thee, 
and  covered  thy  nakedjiefs  j    yea,   1  fwear  unto 

thee, 


in'  the  Church,  83 

)hte,  and  entered  into  a  covenant  with  thee,  and 
thou  becameil  mine,"  ver.  3,  Sec. 

Let  us  leave  the  metaphor,  and  let  us  con^nrt 
our  attention  to  the  meaning.  When  Jefus 
Chrill  came  into  th*  world,  in  what  flate  did  ii« 
find  us  ?  Defcended  from  a  long  train  of  ancef- 
tors  in  rebellion  againft  the  laws  of  God,  flucflu- 
ating  in  our  ideas,  ignorant  of  our  origin  and 
end,  blinded  by  our  prejudices,  infatuated  by  our 
pallions,  having  no  hope,  and  being  without  God 
in  the  world,  Eph,  ii.  12.  condemr.ed  to  die,  and 
refcrved  for  eternal  flamc3.  From-this  ftate  Je- 
fus Ghrid  delivered  us,  and  brought  us  into  the 
glorious  liberty  of  the  sons  ofGod^  Rom.  viii.  21. 
in  order  to  enable  us  to  panicipace  the  felicity  of 
the  blefled  God,  by  making  ue  partakers  of  the 
divine  nature,  2  Pet.  i.  4.  By  a  deliverance  fo 
glorious,  doth  not  the  deliverer  obtain  peculiar 
rights  over  us  ? 

Remark,  further,  on  what  conditions  Jcfu? 
Chrift  bath  freed  you  from  your  milcnes,  ami  you 
■will  perceive,  that  je  are  not  your  own.  VVlu;: 
means  the  morality  that  Jefus  Chrifl  enjoined  in 
his  gofpel  ?  What  vows  were  made  for  each  of 
you  at  your  baptifrn  ?  What  haft  thou  promifcd 
at  the  Lord's  table  ?  In  one  word,  to  what  au- 
thority didlt  thou  fubmit  by  embracing  the  gof- 
pel ?  Didft  thou  fay  to  Jefus  Chrift,  Lord  !  I 
■will  be  partly  thine,  and  partly  mine  own  ?  To 
thee  I  will  fubmit  the  opinions  of  my  mind  ;  but 
the  irregular  difpofitions  of  my  heart  I  will  ie« 
ferve  to  myfelf.  I  will  confent  to  renounce  my 
vengeance  ;  but  thou  fhalt  allow  me  to  retain 
my  Dalilah  and  my  Drufilla.  For  thee  I  will  quit 
the  world  and  diflipliting  pleafures  ;  but  thoo 
fhalt  indulge  the  vifionary  and  capricious  flow  of 
my  humour.  On  a  chriftian  feftival  I  will  rife 
into  tranfports  of  devotion  ;  rriy  countenance 
fhall  emit  rays  of  a  divine  flame  ;  my  eyes  fliall 
fparkle  with  fcraphic  fire,  my  heart  and  my  Jiesb 

shall 


84       The  Sovereignty- of  Jcius  Christ 

shall  ery  cut  for  the  living  God,  Pfal.  Ixxxiv.  3," 
bar  when  I  rtttirn  to  the  »«-orId,  1  will  (rnk  into 
the  fpirit  of  the  men  of- it  ;  I  will  adopt  their 
maxims,  fliare  their  pleafiires,  immfrfe  rryfelf  in« 
tiler  convcrfation  ;  and  thus  I  will  be  alternateljr 
fijld  and  hot,  Rev.  iii.  I5,  a  chriftian  and  a  hea- 
then, an  anfjel  and  a  devil.  Is  this  your  idea  of 
chriftianity  ?  Undoubtedly  it  is  that,  which  ma- 
rry of  our  hearers  have  formed  ;  and  which  they 
take  to6  moch  pains  to  prove,  by  the  whole 
courfe  of  their  converfation.  But  this  is  not  the 
idea  which  the  infpired  writers  hav-e  given  us  of 
CiTrittianity  ;  it  is  not  that,  which,  after  their 
exan^ple,  we  have  given  you.  Him  only  I  ac- 
Itnowledge  for  a  true  chridian,  who  is  n6t  his 
own,  .  at  leaft,  who  continually  endeavours  to 
eradicate  the  remains  of  fin,  that  refift  the  em- 
pire of  Jtfas  Chrift.  Him  alone  I  acknowledge 
tor  a  true  chriftian,  who  can  fay  with  St.  Paul, 
nhhotsgh  not  in  the  fame  degree,  yet  with  equal 
ilrcrity,  /  am  crucified  witb  Christ  ;  neverthe-' 
less  I  live  ;  jet  not  I,  but  Christ  livelb  in  me  : 
and  the  life^  ivbich  I  now  live  in  the  flesh,  I  liv^ 
by  the  fait'b  of  tlve  Son  of  God,  iv'ho  loved  »:#, 
and  gsve  himself  for  mc,   Gal.  ii.  30. 

Gonfider,  thirdly,  what  it.coft  Jefus  Chrift  to 
deliver  you  from  your  wretebeB  date.  Gould 
our  freedom  have  been  procured  by  a  few  emo» 
tions  of  benevolence,  or  by  an  sfi  of  fupreme 
power  ?  In  order  to  deliver  us  from  our  griefs^ 
it  t::*  rjectuary  for  Him  to  hear  them  ;  to  tcf- 
tninate  our  sorrcius,  he  muR  carry  them  ;  (accord- 
ing tothe  language  of  a  prfcphet)  to  deliver  11s 
from  the.  Arokt's  of  divine  jiiQice,  he  tnuft  bi 
stricken  arid  smitten  of  God,-  Ifa.  liii.  4.  I  am 
aware,  that  one  of  the  moft  deplorable  it  firmitie* 
of  the  human  mind,  J3  to  become  infenfible  to 
the  moft  affcdling  olrjecls  by  becoming  faoiiliar 
with  theru.  The  glorified  fiints,  we  know,  by 
corittmplsjting  the  I'tifferhiffs  cf  the  Saviour  of 
*       •>  "  th« 


in  the  Church.  85 

the  world,  behold  objefts,  that  excite  etevnai 
adorations  of  the  mt- rcy  of  bim,  who  loved  tbenty 
and  ivasbed  them  from  ibeir  sins  in  bis  own 
blood,  and  made  them  kings^  and  priests  unto  God 
bis  Father,  Rev.  i.  5,  6.  but  in  our  prefent  Uate, 
the  propofiiig  of  thefe  objcfts  to  us  in  a  courfe 
of  fcrnions  is  fufncient  to  weary  us.  However, 
I- affirm,  that,  if  we  have  not  been  affected  with 
what  Ghrift  hath  done  for  our  falvation,  it  hath 
not  betn  owing  to  our  thinking  too  much,  but  to 
our  not  thinking  enough,  and  perhaps  to  our 
never  having  thougbt  of  the  fubjtft  once,  witb 
fuch  a  profound  attention  a*  its  interefting  na- 
ture den)and3.  • 

Bow  thyfelf  towards  the  niyftical  ark,  chrif-' 
tian  !  and  fix  thine  eyes  on  the  mercy-feat.  Re- 
volve in  thy  meditauon  the  aRonifhing,  I  had  aU 
moft  faid,  the  incrcdiblfc  hiftory  of  thy  Saviour's 
love.  Go  to  Bethlehem,  and  behold  him,  ivbo 
upholdetb  all  tbings  by  tbe  word  of  bis  power^  (I 
ufe  the  language,  of  an  apjftie)  him,  who  chought 
it  no  ufurpation  ofihe  rights  of  the  Deity  to  be 
equal  tvitb  God;  behold  him  huv.ibling  himself ^ 
(i  ufe  here  the  wsrds  of  St.  Paul,  Hcb.  i.  3. 
Phil.  ii.  6.  his  words  are  more  cmpliatical  Itill.) 
Behold  liim  annihilated*  i  for,  although  tbe- 
child,  who  was  born  in  a  iUble,  and  laid  in  a- 
Hunger,  was  a  real  being,  yet  he  may  fcem  to  be 
annihilated  in  regard  to  the  degrading  circuni- 
ftances,  which  veiled  and  concealed  his  natural 
di?nity  ;  behold  W\m  annibilated,  by  taking  upon 
him  the  form  of  a  servant.  Follow  him  throu^^h 
the  whole  courfe  of  his  life  ;  be  ivcnt  about  doing 
good.  Ads  X.  38.  and  cxpofed  himfcif  in  every 
place  to  inconveniences  and  -.niferies,  through 
the  abundance  of  his  benevolence  and  lovr.  Pafs 
to  Gcthfeniane  j  behold  his  agony  ;  fee  him  as 
H  3  the 

•  Videtur  hie  alluderc  ad  Dan.  ix.  26.  Ubi  dicirur 
Mefiias  exinanienduo,  ut  ei  nihil  fupcrfit.  i.e.  ^uaft  in 
nibiium  lit  tedigendus.    Pvli  Synops.  iil  loc. 


85        The  Sovereignty  of  Jcius  Christ 

the  Redeemer  of  mankind  contending  with  the 
Judge  of  the  whole  eaith  ;  in  an  agony,  in  which 
Jei'us  rrfifted  with  only  pra^-ers  and  supplications^ 
strong  crying  and  tears,  Hcb.  v.  7.  ah  agcny 
preuriratory  to  an  event  ftiU  more  terrible,  t1ie 
bare  idt-a  of  which  terrified  and  troubled  him, 
Bvade  bis  sweat  as  it  luere  great  drops  cf  blood 
falling  to  the  grouiid,  Luke  xj:ii.  44.  and  pro- 
duced this  prsyer  fo  fruitful  in  controvtrfies  in- 
the  fchools,  and  fo  penetrating  and  alTcifling  ;  ■ 
To  fruitful  Ml  motives  to  obedience,  devotion,  and 
gratitude,  in  truly  chriflian  hearts,  0  my  Father^ 
if  it  be  possible^  let  this  cup  pass  from  me  ;  net- 
ertbeless,  not  as  I  ivill,  but  as  tboii  wilt,  MatT. 
xxvi.  44.  Go  furiher  yet,  cbri'lian  !  and  after 
thou  haft  feen  all  the  fuSe rings,  which  Jcfus 
(thrift  endured  in  going  H-om  the  garden  to  the 
crofs,  afcend  (lalvary  wiih  him  ;  fVop  on  the  fum- 
ni:  of  the  hill,  and  on  that  theatre  behold  the 
THoft  aflonilhing  of  all  the  works  of  Almighty 
God.  See  this  Jefus,  the  brightness  oj  the  Fa- 
ther's glory,  and  the  express  image  of  his  person^ 
Iltb.  i.  3.  fee  him  ftripped,  faUencd  to  an  ac- 
curfed  tree,  confounded  with  two  thieves,  nailed 
to  the  wood,  furrounded  with  executioners  and 
tormentors,  having  loft,  during  this  dreadful  pe- 
riod, that  light  of  the  comfortable  prefence  of  his 
Father,  which  conftituted  all  his  joy,  and  being 
driven  to  exclaim,  My  God  !  viy  God  !  ivby  hast 
ibou  forsaken  mc  ?  Matt,  xxvii.  40.  But  be- 
hold ^im,  amidft  all  ihefe  painful  fufierings, 
irmly  fupporting  his  patience  by  his  Icve,  refu- 
lutely  enduring  all  thefe  punilhments,  from  thofe 
motives  of  benevolence,  which  firft  engaged  hir.y 
to  fubmit  to  them,  ever  occupied  with  the  prof- 
pefl  of  faving  thofe  poor  mortals,  for  whofe  faks 
be  defcended  into  thi«  world,  fixing  his  eyes  on 
that  world  of  believers,  which  his  crofs  would 
fubdue  to  his  government,  according  to  his  own 
faying,  7,  if  1  be  lifted  up  from  eartb^  ivill  drain 

all 


in  the  Church^  §7 

«//  men  unto  me^  John  xii.  32.  C.nx\  •we  h'elp 
feeling  the  force  of  that  motive,  whiohf  the  fcrip- 
ture  propofeth  in  fo  many  places,  and  fo  very 
emphsticiiijy  in  thefc  words,  Tbi  lov«  of  Cbrisl- 
iciiitraineth  us,  2  Gor.  v.  14.  that  is  to  fay,  en- 
gageth  and  attacheth  us  clofcly  to  him  ;  The  love 
of  Christ  constraineth  us,  because  ive  thus  Judje^ 
that  if  one  died  for  ail,  then  luere  all  dead  i  and 
that  he  died  for  alh  that  they,  ivhich  live,  should 
not  henceforth  live  unto  themselves,  but  unto  hiniy 
vibich  died  for  them,  and  rose  again.  Yea,  The 
love  of  Christ  forceth  us,  when  we  think  what  he 
bath  done  for  lis. 

III.  My  thud  article,   which   fhould  treat  of 
the  inclination  of  a  chriftian,  is  naturally  contain- 
ed in  the  ftcond,  that  is,  in  that  which  treats  of 
bis  er.gagements.     To  devote  ourfelves  to  a  inaf- 
ter,   who  hath  carried  his  love  to  us  fo  far}   to 
devote  onrfelves  to  him  by  fear  and  force  ;    tq- 
labroit  to  his  hws,  bccadfe  he  hath  the  power  of 
precipitating  thofe  into  hell,  who  have  the  auda- 
city to  break  them  ;   to  obey  him  on  this  princi- 
ple only,  this  is  a  difpoQiion  of  mind  as  detcfla- 
ble  as  difobediencc  itfelf,  as  hateftil  as  open  re- 
bellion.    The  fame  argumeiif?,  which  prove  that 
a  chriftian  is  not  bis  orvn  by  engagement,  prove 
that  he  is  not  bis  own  by  inclination.      When, 
therefore,    we  flvall  have  proved  that  this  ftate  is- 
his  felicity  alio,   we  (hall  have  finilhed  the  plan 
of  tiis  difcourfe. 

IV.  Can  it  be  difficult  to  perfuade  you  on 
rtiis  article  ?  Stretch  your  imaginations.  Find, 
if  you  can,  any  cirCi)n>flance  in  life,  in  which  it 
would  be  happier  to  reject  chriflianity  than  to. 
fobiiit  to  it. 

Amidft  all  the  diforclcrs  and  confiifions,  and 
(fo  to  fpcak)  araicil  the  uni«erfal  chaos  of  th&. 
pvrfent  world,  it  is  delightful  to  belong  to  the 
Guvernor,  wlw  firlt  formed  tlie  world,  and  who 
batU  aSibrcd  us,    that   he  will  difplay   the   fame 

power 


88 •      The  Sovcrtignty  of  Jems  Chrisi 

power  in  renew^ing  it,  which  he  difplayed  in  cre- 
ating it. 

Ill    the    calamities  of  life,    it  is  delightful  to 
belong    to    the    Mafter,    who    diftribtJtes    them  ; 
•who  difiributes    them    only  for   our   good  ;  who' 
knows  a£Bi£lions  by  experience  ;    whofe  love  in- ■ 
clines  him  to  terrriinvtte  our  fufferings  ;   and  who 
continues  them  from   the  fame  principle  of  love, 
that   inclines   him   to  terminate   thrni,    when   we - 
fhiill  have  derived    thofe  advantages  from    them, 
for  which  they  were -fcnt.  - 

During  the  perfecutions  of  the  thurch,  it  is- 
delighifui  to  belong' to  a  Guardian,  who  can  curb 
our  perfecutors,  and  contri.ul  every  tyrant  ;  uho. 
wfeth  them  for  the  execution  of  his  own  counfels  ; 
and  who  will  break  them  in  piece=s  with  a  rod  of- 
iron,  when  they  can  no  longer  contribute  to  the- 
fan(f\ifying  of  his  fervants.  - 

Under  a  fenfe  of  our  infirmities  ;  when  we  are 
terrified  with  the  purity- of  that  morality,  the 
equity  of  wrich  we  are  obliged  to  own,  even 
•while  we  tremble  at  its  feverity  ;  it  is  deliprhtful 
to  belong  to  a  Judge,  who  doth  not  exad  his 
rights  with  the  utmoft  rigour;  who  knotvetb  our 
frame.)  Pfal.  ciii.  14.  who  pitieth  our  infirmities  ; 
and  who  alTureth  us,  that  be  will  not  break  a 
hrvised  reedy  nor  quench  the  smoking  JiaXf 
Matt.  xii.  20.  - 

When  our  pafllons  are  intoxicated,  in  thofr 
iii-x\  hioments,  in  which  the  defire  of  pofTeflinj 
the  objeAs  of  our  paflions  wholly  occupies  oup 
hearts,  and  we  conGder  then)  as  our  par'^dlfe,  our 
gods  ;  it  is  delightful,  however  incapable  we  jray 
be  of  attending  to  it,  to  belong  to  a  Lord  who 
retrains  and  controuls  us,  bccaufe  be  loves  us  ; 
and  who  rcfufrih  to  grant  us  what  we  fo  eagerljr 
defire,  becnufe  he  would  either  preclude  thofe 
terrible  regrets,  which  penitents  fed  after  the 
comniflicn  of  great  fins,  or  thofe  more  terrible 
torments,  thai  are  infcparable  from  final  impent* 
•ence.  Under 


in  the  Church'  89 

TTnder  a  recolleftion  of  our  rebeUions,  :t  is  tle- 
Tiglufol  to  belong  to  a  Parent,  >vho  will  receive 
us  favourably  when  wc  implore  his  clemency  ; 
who  fweetcns  the  bittcrnefs  of  our  remorfe  ;  who 
tn  touched  with  our  regrets  ;  \?ho  wipes  away 
the  tears,  that  the  remembrance  of  our  backHid- 
ings  makes  us  (bed  ;  who  sparetb  «J,  as  a  man 
spareth  bis  own  son,  that  strveth  bim,  Mai. 
iii.  17. 

In  that  empty  void,  into  which  we  are  often 
condu£\ed,  while  we  feem  to  enjoy  the  mofl  folid 
eftablilhments,  the  moft  exquiHte  pleafures,  and 
the  niort  brilliant  honours,  it  is  delightful  to  be- 
long to  a  Patron,  who  refervcs  for  us  objects  far 
better  fuited  to  our  original  ejccellencej  and  to 
the  imnienfuy  of  our  defires.  To  li-ve  to  JesuS 
Christ  then,  is  x\\t  felicity  of  a  chriftian. 

But,  if  it  be  a  felicity  to  belong  to  Jefus  Chrift 
■while  we  live,  it  is  a  felicity  incomparably  great- 
er ro  belong  to  him  when  we  die*  We  will  con- 
clude this  meditation  %vith  this  article  ;  and.  it  i4 
an  article,  that  I  would  endeavour  above  all  oth- 
er* to  imprefs  on  your  hearts,  and  to  engage  you 
to  take  home  to  your  houfcs.  But,  Unhappily, 
the  fubjedl  of  this  article  is  one  of  tliofe,  which 
generally  make  the  leaft  impreffions  on  the  minds 
of "thriftians.  I  know  a  p;reat  many  chriflians, 
■who  place  their  happinefa  in  lizing  to  Jesits 
Gbrtst  ;  but  bow  few  have  love  enough  for  him 
to  efleeni  it  a  felicity  to  d'ie  to  hiin  .'  Not  only 
js  the  number  of  ihofe  imall,  who  experience 
fuch  a  degree  of  love  to  Chrift  ;  there  nrc  very 
few,  who  even  comprehend  what  we  ftiean  on  this 
fubject.  Some  efforts  of  divine  lo^ve  t^femble 
■^ery  accurate  and  refined  rearonihg-s.  They 
ought  naturally  to  be  the  moft  intelliglbre  to  in- 
telligent creatures,  nnd  tiiey  are  generally  thft 
leaft  underftond.  Few  people  are  cap-4b!e  of  that 
attention,  which  takes  tlie  mind  from  every  thinj^ 
foreign   frdoi   the   objedt  in  eontempfation,   and 

fixetU 


go       The  Sovereignty  oj  Jam  Christ 

fixeth  it  not  only  on  the  fiibje£t,  but  alfo  on  that 
part.,  on  that  point  of  it,  ii'  I  may  be  allowed  to 
fpeak  fo,  which  is  to  be  inveftigatcd  and  expluin- 
ed  ;  fo  that,  by  a  frailty  which  mankind  cannot 
fnfficiently  deplore,  precifion  confufeth  our  ideas^ 
and  light  itfelf  makes  a  ri)i->je(ft  dark.  In  like 
mannsr,  there  are  fome  efTcrts  cf  divine  love,  fo 
detached  from  feni'e,  fo  free  from  all  fenfible  ob- 
jeifls,  fo  fuperior  to  even  all  the  means,  that  re- 
ligion ufeth  toattrafl  ua  to  God,  fo  eagerly  af- 
piring  after  an  onion  more  clofe,  more  noble,  and 
more  tender,.,  that  the  greateft  part  of  chriflians, 
as  I  faid  before,  are  not  orly  incapable  of  expe- 
riencingthem,  but  they  are  alfo  hard  to  be  per- 
fuaded.  that  there  is  any  reality. in  what  they 
have  been  told  abont  them. 

To  be  Jesus  Christ's  in  the  hour  of  death  by 
ccnditwrif  by  tnga^emtntf  and  above  all  by  incli- 
nation^ is  the  only  mesns  of  dying  v/ith  delight. 
"Without  thefe,  whatever  makes  our  felicity  while 
we.  live^  will  become  our  punifiiment  when  we 
die  ;  whether  it  be  a  criminal  objeft,  or  an  inno- 
cent objeft,  or  even  an  object  which  God  himfelf 
commandcth  us  to  love. 

Criminal  objedls  r/ill  punifij  you.  They  will 
reprefent  death  to  you  as  the  meffcnger  of  an 
avenging  God,  iwho  comes  to  drag  you  before  a 
tribunal,  where  the  Judge  will  examine  and  pun- 
ifli  all  your  crimes.  La'ivful  objeds  will  dilirefs 
you.  .  Pleafant  fields  1  convenient  houfes  I  wc 
nuifl  forfake  you.  Natural  relati&ns  i  agreeable 
eompanicns  1  faithful  friends  !  vre  muft  give  you 
up.  From  you,  .our  dear  children  !  who  kindle 
in  our  hearts  a /kind  of  love,  that  agitates  and 
inflames  beings,  when  nature  feem^  to  render 
them  incapable  of  heat  and  motion,  we  mull  be 
torn  from  you. 

Religious  obje£\s,  M'hich  we  are  commanded 
above  all  others  to  love,  will  contribute  to  our 
aag^uifh  in  a  dying  bed,  if  they  have  coufincd  our 

love. 


in  the  Church.  91 

love,  and  rendered  us  too  fcnfible  to  that  kind 
of  happinels  which  piety  procures  in  this  world  ; 
and  it'  ihey  have  prevented -our  fouls  from  riling 
into  a  contemplation  of  that  bleffed  ftate,  in 
■which  there  will  be  no  more  temple,  no  more  fa- 
craments,  no  more  grofs  and  fenfible  worfiiip. 
The  man,  who  is  too  much  attached  to  thefe 
things,  is  confounded  at  the  hour  of  death.  The 
land  of  love,  to  which  he  goes,  is  an  unknown 
country  to  him  ;  and  as  the  borders  of  it,  on 
Avhich  he  (lands,  and  on  which  alone  his  eyes  are 
fixed,  prefent  only  precipices  to  his  vievy,  fear 
had  trembling  farround  his  every -ftep. 

But  a  believer,  who  loves  Jefus  Ghrift  with 
that  kind  of  love,  which  made  St.  Paul  exclaimj 
7he  love  of  Christ  constrainethuSy^^  Cor.  v.  14« 
finds  himfelf  cii  the  fummit  of  bis  wifhes  at  the 
approach  of  death,  iThis- believer,* living  in  this 
TiTorld,  referobles  the  fon  of  a  great  king,  whom 
bnie  fad  event  tore  from  his  royal  parent  'm  hi« 
i.;adle;  who"  knows  his  parent  only  by  the  fame 
of  his  virtues  ;  who  has  always  a  difficult,  and 
often  an  intercepted  correfpondence  with  his  pa- 
rent ;  whofe  remittances,  and  favours  from  hi* 
parent,  are  always  diminifhed  by  the  hands 
through  which  they  come  to  him.  With  what 
tranfport  would  fuch  a  fon  meet  the  moment  ap- 
pointed by  his  father  for  his  returu  to  hia  natural 
l^ate  ! 

I  belong  to  God,  (thefe  are  the  fentlments  of 
the  believer,  of  whom  1  am  fpeaking)  I  belong 
to  God,  not  only  by  his  fovereign  dominion  over 
me  as  a  creature  ;  not  only  by  that  right,  which 
as  a  mafter,  who  hath  redeemed  his  Have,  he  hath 
acquired  over  mc  ;  but  I  belong  to  God,  becaufe 
I  love  him,  and  becaufe,  I  know,  God  alone  de- 
ferves  my  higheft  efteem.  The  deep  imprtrflions, 
that  his  adorable  perfeftions  have  made  on  my 
mind,  make  me  impatient  with  every  objedl, 
"Which  intercepts  my  light  of  him.     1  could  not 

be 


^^       The  Sovereignf^  of  Jesus  Christ 

be  content  to  abiJe  any  longer  in  this  world, 
ivere  he  not  to  ortiain  my  fluy  ;  and  were  I  not 
to.confider  his  >yill  as  the  only  law  of  my  con- 
daSt.  But  the  law,  t hit  commands  me  to  live» 
dloth  not  forbid  me  to  deHre  to  die.  I  confider 
death  as  the  period -fixed  lor  the  gratifying  of  my 
mod  ardent  wiTnes,  the  confummation  of  my 
I^^heft  joy.  "  VVhilft  I  am  a:  horn?  in  the 
bqoy,  I  am  abfent  from  the  Lord,"  2  Cor,  v.  6, 
But  it  would  be  incomparably  more  delightful ^c? 
oe  absent  from  the  body,  atul  to  de  present  with 
^bc  L^rd,  ver.  8.  And  what  can  detain  me  pa 
earth,  when  Gcd  fbail  coadefcend  to  call  mc  tqt. 
^i.i-n.fel.f?   , 

N:Ot  ye  criminal  objefls  !  you'I  never  loved  ; 
-and  although  I  have  fometimes  fuffered  myfelf 
to  be  frdaced  by  your  deceitful  appearances  of 
pleai'ure,  yet  I  have  been  fo  fever.ely  puniijicd  by 
the  tear?  that  you  have  caufcd  me  to  (hed,  and 
by  the  remori'e  which  you  have  occafioned  my 
cpnicien.ce  to  feel,  that  there  ii  no  reafon  to  fear 
rtoy  putting  .yiui  into  tlie  plan  of  my  felicity. 

Nor.fhall  ye  det.aiu  nie, /viwyw/objedls  !  Host 
(l^ong  foever  the  attachments,  that  un.ite  nie  to 
y,ou,  may  be,  you  are  only  flrtaans  of  happintfs, 
2n,d  1  Jim  going  to  the  fountain  of  felicity.  Yau 
are  oi\.ly,emanati\oi;is.of  happjnefs,  a,ivd  1  am  gpin^ 
i.Q'tb?. happy  ^Qgd. 

Neither  lliail  ye,  religious  objefts  \  detain  me. 
Yoii  <jire  only  means,  and  death  is  going  to  cqiw 
du.(5l.me,to  the  end';  yonare  only  t  lie  road,  to  die 
is  to  ariivc  at  home.  'I'ru^,  I  Jiiall  no  more  read 
Uiofe  eJ^vgiisi't  works,  in  winch  authors  of  the, 
bright<-[i  ,;geniu3  have  raUed  tlis  iru^h  from 
depths  of  darUnefs  and  prejudice,  in  which  it  had 
bficn  buried,  and  pUc"d  it  in  the  nj'-ll  'iV^'y  poi'nc 
of,Y(ew,  I  (b^ll  hear  no,\^f?\e.  of  .tht:*tV  fernjons, 
in  .which  U).e  preacher,  ai\ini.^<t:ti.  l^y  the  .hqly 
fpirit  of  Goii,  attempts  to.  elevate  me  abc**?  the 
r-ierciu  world.     But  .1  (li'itll  near  an;!  contctnpla^c. 

eternal 


in  ike  Church,  93 

eternal  wifdom,  and  I  fliall  difcovcr  in  my  com- 
merce with  it  the  views,  the  dc-ligns,  the  plans  of 
my  Creator  ;  and  I  fliall  acquire  more  wifdom  in 
one  moment  by  this  mean,  than  I  fliould  ever  ob- 
tain by  hearin.c:  the  beft  compofed  fermons,  and 
by  reading  the  beft  written  books.  True,  I  fliall 
no  more  devote  myfclf  to  you,  clofet  exerciles  \ 
holy  meditations  1  afpirings  of  a  foul  in  fearch 
of  its  God  1  crying,  Lord,  I  beseech  tbse  shew 
me  thy  glory  !  Exod.  xxxiii.  18.  Lord,  diHlpate 
the  dark  thick  cloud  that  conceals  thee  from  mj 
iight  !  fuffer  me  to  approach  that  light,  which 
hath  hitherto  been  inaccelTible  to  me  !  But  death 
is  the  difllpation  of  clouds  and  darknefs  ;  it  is  an 
approach  to  perfefl  light  ;  it  takes  me  from  my 
clofet,  and  prefents  me  like  a  feraph  at  the  foot 
of  the  throne  of  God  and  the  Lainb. 

True,  I  fliall  no  more  partake  of  you,  ye  holy 
ordinances  of  religion  1  ye  facrcd  ceremonies  1 
that  have  conveyed  fo  many  confolations  into  mr 
foul  ;  that  have  fo  amply  ?.f!orded  folicity  and 
folate  to  the  ties,  which  united  rny  heart  to  my 
God  ;  that  have  fo  oft^n  procured  me  a  heavea 
on  earth  ;  but  I  quit  you  becaufe  I  am  going  to 
receive  immediate  eflfufions  of  divine  love-,  pleaf- 
ures  at  God's  right  hand  for  evermore,  fullness  of 
Joy  t'u  bis  presence,  Pfal.  xvi.  11.  1  quit  yoit 
becaufe 

Alas  ]  your  hearts  perhaps  bave  efcaped  me^ 
my  brethren  I  perhaps  thefe  emotions,  fuperior 
to  your  piety,  are  no  longer  the  fubjtiEl  of  your 
attention.  I  have,  however,  no  other  direftion 
to  give  you,  than  that  which  may  (^and  for  an 
abridgement  of  this  difcourfe,  of  all  my  other 
preaching,  and  of  my  whole  miniflry  ;  Love  God  j 
be  the  Lord's  by  inclination,  as  you  are  his  by 
condition,  and  by  engagement.  ,  Then,  the  mife- 
ries  of  this  Ivfe  will  be  tolerable,  and  the  approach 
of  death  delightful.  God  grant  his  blelTing  on 
the  word  1  To  him  b«  honour  and  glory  for  ever. 
Anaen,  I 


J-IP*'         . ,    ''     •     '     ■   '  -   — ■ ■■*■• 

SERMON    IV. 

THE   E^ALirr  OF  3IANKIND. 

Proverbs  xxii.  2. 

Tie  rich  and  poor  meet  toother  :  the  Lord  is 
tbe  maker  of  them  alL 


Ai 


.MONG  the  various  difpenfattons  of 
providence,  wiiich  regard  •  mankind,  one  of  the 
nioft  advantageous  in  the  original  defign  of  the 
Creator,  and  at  the  fame  time  one  of  the  moft 
fital  through  our  abufe  of  it,  is  the  diveriity  of 
our  conditions.  H  mt  could  men  have  formed 
one  fecial  body,  if  r  il  conditions  had  been  equal  ? 
Had  all  pofTelTed  ^ac  fame  rank,  the  fame  opu- 
lence, the  fame  power,  bow  could  they  have  re- 
lieved one  another  from  the  inconvenience?, 
which  would  have,  continually  attended  ench  of 
them  :  Variety  of  conditions  renders  men  necef- 
fary  to  each  other.  The  governor  is  necelTary 
to  the  people,  the  people  are  necefTary  to  the  gov- 
ernor ;  wife  ftatefmen  are  neceffary  to  a  powerful 
foldiery,  a  powerful  foldiery  is  neceffary  to  wife 
Itatefiuen.  A  fcnfe  of  this  neceffity  is  tbe  ftrong- 
cft  bond  of  union,  and  this  it  is,  which  inclines 
one  to  aflift  another  in  hopes  of  receiving  aUVft- 
ance  in  his  turn. 

But  if  tijis  diverfity  be  conne£\ed  with  the 
highefl  utility  to  mankind  in  the  original  defigu 
of  the  Creator,  it  is  become,  we  muft  allow,  pro- 
ductive of  fatal  evils  through  our  abufc  of  it. 
Oh  the  one  hand,  they,  whofe  condition  is  tlie 
irtofl  brilliant,  are  dazzled  with  their  own  bright- 
nefj  ;  they  IKidy  the  articles,  which  elevate  them 
above  their  fellow  creatures,  and  they  choofe  to 
be  ignorant  of  every  thing,  that  puts  themfclves 
OH^a  level  with  theuJ  j    ihcy  perfuade  themfclvesf 

that 
•5 


gS  The  Equality  tj  Manlind, 

xh^C  they  are  beings  incomparable,  far  more  rto- 
ble  and  excclTcnt  than  thofe  vile  mortals,  ob 
whom  they  proudly  tread,  and  on  whom  ihty 
Icarcfly  deign  to  caft  a  Jiaughty  eye.  Hence 
jprovoking  arrogance,  cruel  rcferve,  and  hence 
tyranny  and  defpotifm.  On  the  other  band, 
t^?y,  who  are  pl?ced  in  inferior  ftations,  proftrai* 
their  imaginations  before  thefe  beings,  whom 
Ihey  treat  rather  as  gods  than  men  ;  them  they 
«onflitate  nrbitcrs  of  right  ^rd  wrong,  true  and 
fahV  ;  ihcy  forget,  while  they  refpeft  the  rank 
which  the  Supreme  Governor  of  the  world  hath 
g^ivcn  to  thfir  fuperior:,  to  maintain  a  fcnfe  of 
their  own  dignity.  Hence  coKie  foft  complianc- 
es, bafe  fubmiiTions  of  rcafon  and  conidience, 
ib.vcry  the  tncft  willing  and  abjcdl»  to  tlie  high 
ileuKinds  of  thefc  phantODJS  of  grandeur,  thef« 
■:>i'>';inary  god«. 

To  rfclify  thefe  diiTerent  ideas,  to  humble  the 
ivT.f  cl;>rs,  and  to  exalt  the  other,  it  is  neceffHry 
tt?  ibew  men  in  their  true  point  of  view  ;  to  con- 
vince th?m  that  diverfity  of  condition,  which 
God  hath  been  plcafed  to  efiablifh  among  them, 
,13  pcrfeftly  confiftent  with  equality  ;  t}:at  the 
i'pfendid.  condition  of  the  firft,  include,;  nothing- 
that  favours  their  ideas  of  fclf-preferencc  ;  and 
tb?t  there  is  nothing  in  the  low  condition  «f  the 
*%  '  'ch  J.'*"^'''iY?s  them  of  their  real  dignitj', 

htif,  v»..  -^  lntclliV*'^CC5  formed  in  the  image 

crdebafesth...  to  difcufs  u^'is  fu^jea  to-day. 

o€God.     Idef.gn   '-^^  audience,  a.-^a.T30ng 
The  men,  who  crnnpofe  th..  '        divided 

v-bom  providence  hath  very  unrv,»aily  dmdea 
the  blcffings  of  this  life  ;  princes,  who  cOtiuJ^V  \ 
and  to  whom  God  himfelf  hs-th  given  authoru> 
to  coi^mand  fi.bjeas  ;  fubjcAs,  who  obey,  and 
«n  who*  God  hath  impofed  obedience  ss  a  duty  ; 
the  rich,  who  give  alms,  and  the  poor  who  re- 
ceive them  ;  all,  all  my  hearers,  I  am  going  to 
reduce  to  their  natural  equality,  and  to  confider 
this  eouiUty  as  a.  fource  of  prsty.  This  is  the 
*  meaning 


The  Equality  of  Mankind.  97 

msaning  of  the  wife  man  in  the  words  of  the 
tfxt,  "The  rich  and  the  poor  meet  together: 
the  Lord  is  the  maker  of  them  all." 

Let  us  enter  into  the  matter.  We  fuppofc 
two  truths,  and  do  not  attempt  to  prove  them. 
Firft,  that,  although  the  wife  man  mentions  her*^ 
only  two  different  ftates,  yet  he  includes  alV 
Under  the  general  notion  of  ricb  and  poor^  "we 
think,  he  comprehends  every  thing,  that  makes 
any  fenfible  difference  in  the  conditions  of  man* 
kind.  Accordingly,  5x  is  ?sn  inconteQible  truthj 
that  \vli7tt  he.  fays  of  the  ricb  and  poor  may  ^^ 
faid  of  the  noblcinan  and  plebeian,  of  the  mafte*' 
and  the  fervant.  It  may  be  faid,  the  inafler  and 
the  f'^rvant,  the  nobleman  and  the  plebeian,  mei't 
togetb-ir  ;  ibs  Lord  is  the  maker  of  ibcm  till : 
and  fo  of  the  rel\. 

It  is  not  unlikely,  however,  that  Solomon^' 
when  he  fpoke  of  tbe  ricb  and  poor,  had  a  par- 
ticular deiign  in  choofing  this  kind  o?  diveruty 
of  condition  to  iiluilratc  his  meaning  in  prefer^ 
cncc  to  every  other.  Although  I  can  hardly 
conceive,  that  there  ever  was  a  period  of  tiir.?, 
in  which  the  love  of  riches  did  fafcinntte  ithe  ^yej» 
oCmankind,  as  it  does  in  this  age  ;  yet  tx  is  very 
trediblej  that  in  Solomon'3  ttnie,  as  in  oufs,  rich- 
es made  the  grand  difference  among  men* 
3tri£l!y  fpcaking,  there  are  now  onlv  two  condi- 
tions of  mankind,  that  of  tbe  ri<:li  and  that  of 
the  poor.  Rkhes  decide  all,  yea  tlKife  oua'.hies, 
•which  fpem  to  have  no  cor.cei-n  -vTith  ;theai.,  i 
m«atT,  merifal  qualifications.  Find  but  the  art 
•of  amaffing  money,  and  you  will  tiiercby  find 
that  of  uovting  in  your  own  perfon  nil  the  advan- 
tages of  which  mankind  hiiVe  entcFi-aiiied  the 
highest  ideas.  How  mean  foever  yqiir  birth  mjvy 
-have  been,  you  will  poffefs  tlw  art  of  5;onceaIiivg 
h,  and  yoo  m:<y  form  an  alliance  wWh  the  raott 
illiilhiou*  fa-tnilits  ;  how  fm^ill  foevt^ryourknoittl- 
cd'^c  may  be,  you  may  pafs  for  &  luperior  geniue, 


98  The  Equality  of  Mankin£. 

tapabic  of  deciding  queftions  the  moft  intrlcate^- 
points  the  moft  abdiufe  ;  and,  what  is  ftill  more 
deplorable,  you  may  purchafe  with  filver  and 
gold  a  kind  of  honour  and  virtue,  while  you  re- 
Jnaiu  the  moft  abandoned  of  mankind,  at  leaft, 
your  money  will  attra<^  that  refpcd,  which  is 
cU-.e  to  nothing  but  honour  and  virtue. 

The  fecond  truth  which  we  fuppofe,  is,  that 
this  propofition,  the  Lord  is  the  maker  of  them 
mll^  is  one  of  thofe  concife,  I  had  nlmoft  faid 
one  of  thofe  defeftive  propofitions,  which  a  judi- 
cious auditor  ought  to  fill  up,  in  order  to  give  it 
»  proper  meaning.  The  ftyle  is  very  common  in 
«ur  fcriptures  ;  it  is  peculiarly  proper  in  fenten- 
iious  works,  fucb  as  this,  out  of  which  we  have 
Taken  the  text.  The  dcfign  of  Solomon  is  t* 
teach  us,  that  whatever  diverfities  of  conditions 
there  may  be  in  fociety,  the  men,  who  compofe 
it,  arc  essentially  equal.  The  rcafon  that  he  af- 
f  gns,  is,  the  Lord  is  the  maker  of  them  all.  1£ 
this  ic'ea  be  not  added,  the  propofition  proves 
nothing  at  all.  It  does  not  follow,  becaufc  the 
fame  God  is  the  creator  of  two  beings,  that  thers 
is  any  rcfembiance  between  them,  much  lefs  thai 
Vncy  are  equal.  Is  not  God  the  creator  of  pure 
iinembodicd  intelligences,  who  have  faculties  fur 
yerior  to  thofe  of  mankind?  Is  not  God  the  au-- 
thor  of  their  exiftence  »s  well  as  of  ours  ?  Be- 
caufc God  is  the  ereator  of  both,  does  it  follow 
that  both  are  eqwal  ?  God  is  no  lefs  the  create? 
•f  the  organs  of  an  ant,  than  he  is  the  creator 
•f  the  fublime  geniufes  of  a  part  of  mankind. 
Becaufc  God  hath  created  an  ant  and  a  fublim« 
genius,  does  it  follow,  that  tbefe  two  beings  art 
equal  ?  The  meaning  of  the  word*  of  Solomon 
depends  then  on  what  a  prudent  reader  fupplies. 
"We  may  judge  what  ought  to  be  fopplied  by  the 
«ature  of  the  fubjeft,  and  by  a  parallel  paffage 
in  the  book  of  Job.  "  Did  not  he,  that  made 
9*  ia  the  wouib)  make  my  fervant  X   and  did  he 


The  Equality  of  Mankind*'  g^ 

nat  fatliion  us  alike*?"  chap.  xxxi.  15.  To  the 
>vords  of  cur  text,  therefore,  the  Lord  is  tht 
maker  of  tbem  all,  we  muft  add,  the  Lord  hath 
fasbiontd  tbem  all  alike.  Nothing  but  grofs  ig- 
norance, or  wild  treachery,  can  incline  an  ex- 
poGtor  to  abufe  this  liberty  of  making  up  the 
fenfe  of  a  paffage,  and  induce  him  to  conclude, 
that  he  may  add  to  a  text  whatever  may  feem  to 
him  the  mofl  proper  to  fupport  a  favourite  opin- 
ion, or  to  cover  an  unworthy  paffion.  When 
we  arc  intjuiGtive  for  truth,  it  is  cafy  to  difcovcr 
the  paffages  of  holy  fcripture,  in  which  the  au- 
thors have  made  ufe  of.  thefe  concifc  iniperfeft 
fentcnces.. 

Of  this  kind  arc  all  paffages,  -which  excite  no 
diftindl  ideas,  or  which  exitc  ideas  foreign  frota 
the  fcope  of  the  wri'-er,  unlcfs  the  meaning  be 
fupplied..  For  example,  we  read  thefe  words  in 
the  eleventh  chapter  of  St.  Paul's  fccond  epifllc 
to  the  Corinthians,  ver.  4.  "If  he,  that  cometh, 
preacheth  another  Jefus,  whom  we  have  not 
preached,  or  if  ye  receive  another  fpirit,  which 
ye  have  not  received,  or  another  gofpcl,  which 
ye  have  not  accepted,  ye  might  well  bear  with 
him."  If  we  attach  fuch  ideas  to  thefe  words, 
as  they  fecm  at  firft  to  excite,  we  fhall  take  them 
in  a  fenfe  quite  oppofitc  to  the  meaning  of  St. 
Paul.  The  apottle  aimed  to  make  the  Corinthi- 
an?  refpedl  his  miniftry,  and  to  confider  bis  apof. 
tlefliip  as  confirmed  of  God  in  a  manner  as  clear 
and  decifive  as  that  of  any  minifter,  who  had 
preaclicd  to  them.  Is  the  propofition,  that  we 
have  read,  any  thing  to  this  purpofe,  unlcfs  we 
fupply  what  is  not  cxpreffed  ?     But  if  we  fupply 

what 

•^  This  reading  of  the  French  bible  diflTers  a  little 
from  our  tranflation  ;  but  a  comparifon  of  the  two 
tranllations  with  the  original,  and  with  the  fcope  of 
the  place,  will  give  the  preference  to  the  French  read- 
ing. Nonne  disposuit  noi  in  utero  unus  at((tte  idem  ?  Vii^ 
^li  S^nops.  in  loc. 


iCO         The  £qnali/y  cf  Mankind* 

•what  is  underftond,  and  add  thefe  words,  but  this 
is  incrcdiblty  or  any  olm  rs  tqiiival^nt,  we  flnlt 
perceive  llie  force  of  his  reafoniug,  wbich  is  tbisi 
If  there  hath  been  among  you  aiiy  one,  whofe 
preaching  have  revf-aled  a  Redeemer,  better 
adapted  to  your  ■wants  tiun  he,  wh^m  we  have 
preached  :o  you,  or  if  you  have  received  more 
excellent  gifts  than  thofe,  which  the  holy  Spirit 
fo  abundantly  diif^jf-d  among  you  by  our  minifV 
t;y,  you  luig-ht  indeed  have  preferred  him  before 
lis  ;  but  it  IS  not  credible,  that  you  have  had 
fucb  teachers  :  you  ought  then  to  refptcl  our 
miniftry. 

VVc  need  not  make  any  more  remaiks  of  thU 
kind  ;  onr  t^xt,  it  is  eafy  to  fee,  ought  to  be 
claQxrd  with  them,  that  are  imperfeft,  and  molV 
be  fupplied  with  words  to  make  up  the  feiife. 
fT/ie  ricA  and  the  poor  mest  together  in  four  arti- 
cles of  equality  ;  becaufe  tlie  Lord  batb  made 
tleya  all  eqijal  -in  nature  or  in  essetise,  equal  in 
privdeges.,  rqual  in  appoJtitment,  equal  in  their 
last  e/ia.  The  Lord  hatjx.  made  them  equal  in 
mature  ;  they  have  the  fame  fjtculties,  aiid  the 
fame  iniicn/ities  :  Fqnal  in  privileges  ;  for  both 
are  capable  by  the  excelien-ce^of  their  nature,  atid 
more  ftili  by  that  of  their  religion,  to  form  the 
noflleft  d'.  figns  :  Equal  in  designation ;  for  aU 
tbougii  the  rich  difier  from  the  poor  in  theircon- 
dvtion,  yet  both  are  intended  to  anfwer  the  great 
punpofcs  of  God  with  regard  to  human  nature  : 
3Finally,.  they  are  equal  in  their  last  end  ;  the 
fame  fcntence  of  death  is  patTed  on  both,  and 
both  alike  n»i!ll  fubmit  to  it.  "The  rich  and 
the  poor  nrect  together  :  the  Lord  is  the  maker 
lif  them  all."  Thus  the  text  aflfords  us  four 
trotl'.s  worthy  of  our  mofl  ftriou&  attention. 

Tlw  -ftrfl  article  cf  eqaalWy,  in  which  men  tnect 
together^  is  an  equality  of  essence  or  of  ntiture  v. 
the  Lord  hath  made  them  all  with  the  fame  fac- 
mlucs,  and  with  the  fame  mfirmitic:. 

1.   "VVi;h 


The  EquaUty  of  Mankind.         rCy 

1,  With  the  fd.me  faculties.  What  is  man  ? 
He  confifls  of  a  body,  and  of  a  foul  united  to  a 
body.  This  definition,  or  rather,  if  you  will, 
tliis  defcription,  agrees  to  all  mankind,  to  the 
great  as  well  as  to  the  fmall,  to  the  rich  as  well 
as  to  the  poor.  The  foul  of  the  poor  hath  the 
Tame  power  as  that  of  the  rich,  and  to  lay  down 
principles,  to  infer  confequences,  to  diftinguidt 
truth  from  falfehood,  to  choofe  good  or  evil,  or 
examine  what  is  mod  advantageous  and  niofl  glo- 
rious to  it;  The  body  of  the  poor,  as  well  as 
that  of  the  rich,  difplays  the  wifdom  of  him,  who 
formed  it  ;  it  hath  a  iymmetry  in  its  parts,  aa 
exaftnefs  in  its  motions,  ami  a  proportioti  to  it» 
fecret  fprings.  The  laws,  that  unite  the  body  of 
the  poor  to  bis  foul,  are  the  fame  as  thofe,  which 
unrte  thefe  two  beings  in  the  rich  ;  there  is  the 
fame  connexion  between  the  two  parts,  that  con- 
flitnte  the  effence  of  the  ruan  ;  a  fimilar  motion 
of  the  body  produccth  a  fimilar  thought  in  the 
jiiind  ;  a  umii^r  idea  of  the  mind,  or  a  fimilar 
emotion  of  the  heart,  produceth  a  fimilar  motion 
of  the  body.  This  is  man.  Thefe  are  the  fac- 
ultic;  of  men.  Diverfity  oi  condition  makes  no 
^Iteration  in  thefe  faculties. 

2.  Tbe  Lord  bath  made  them  all  with  the 
fame  infirmities.  They  have  the  fame  Infirmities 
of  body.  Thi  body  of  the  rich,  as  well  as  that 
of  the  poor,  is  a  common  receptacL,  where  a 
thoufand  impurities  meet ;  it  is  a  general  ren- 
dezvous of  pains  and  fickneffes  ;  it  is  a  bouse  of 
clay^  whose  foundation  is  in  the  dust,  and  is 
crushed  before   the  motb,  Job  iv.  19. 

They  have  the  fame  mental  infirmities.  The 
mind  of  the  rich,  like  that  of  the  poor,  is  inca- 
pable of  fatisfying  itfclf  on  a  thoufand  defirable 
queftions.  Tlie  mind  of  the  rich,  as  well  as  that 
of  the  poor,  is  prevented  by  its  natural  ignorance, 
when  it  wauld  expand  itfelf  in  contemplation, 
a^d  cclalrcifc  a  nuaibcr  of  otviou*  phcsnomenaa 

The 


iCi3         The  EqmHiy  of  Mankind, 

The  foul  of  the  rich,  like  that  of  the  poor,  is  fub- 
jP.6l  to  doubt,  uncertainty,  and  ignorance  ;  and^ 
\(hax  is  n-ore  niortifyii.g  ftill,  the  heart  of  th»- 
rich,  like  the  poor  ruau's  heart,  is  fubjeft  to  the 
fame  j^aflions,  to  enyy,  ,and|to  anger,  aud  to  aJl 
the  drforder  of  fio. 

They  have  the  f,>me -ffailties  in  the  laws,  that 
mite  the  foul  to  the  body.  The  foul  of  the  riclr, 
Iske  the  foul  of  the  poor,  is  united  to  a  body,  or 
rather  enGsved  by  it.  The  foul  of  the  rich,  like 
that  of  the  poor^  is  interrupted  ii\  its.  moll  pro- 
fuuBd  medications  by  a  fingje  ray  of  ilght,  by  the 
buzzing  of  a  fly,  or  by  the  touch  of  an  atom  o£ 
dufU  .  The  rich  man's  faculties  of  reafoning  and 
of  felf-dcterniining  ure  iijlpended,  and  in  fome 
fort  vanillied  and  abforbed,  iil:e  thofe  of  the  poor, 
on  the  flighteft  alteration  of  the  fcnfes  ;  and  this 
alteration  of  the  fenfei  happens  to  him,  as  well 
as  to  the  poor,  at' the  r-pproach  of  certain  objefts* 
David's  reafon  is  fafpendtd  at  the  light  of  Bath? 
feeba  ;  David  »o  lon^^cr  diilinguiihcth  good  from 
evil  ;  David  forgets  the  purity  of  the  laws,  Tvhich 
he  himfelf  had  fo  highly  celebrated  ;  and,  at  the 
light  of  this,  object,  hia  whole  fyftem  of  piety  is 
refuted,  his  whole  edince  of  religion  finks  and 
difappears. 

The  fecond  point  of  eqwality,  in  which  the  rick 
and  the  poor  meet  tog£tb&.r^  is.,  an  equality  ot* 
privileges.  To  afpire  at  c«:y£ain,  erain.eaces,  when 
providence  hath  placed  us  iu  inf<.'rior  flagons,  in 
lociety,  is  egregious  folly.  If- a  man,  who  hath 
only  ordinary  talents,  only  a  common  ger.ius, 
pretend  to  acquire  an  immortal  reputation  among 
heroes,  and  to  fill  the  worid  witii  hij;  name  and 
exploits,  he  acts  fancifully  and  wildly.  If  he, 
w4io  was  born  a  fubjeil,  riiflily  and  ambiticiifiy 
attempt  to  a  fee  nd  the  tribunahoF  a  mag-iflraie,  or 
the  throne  of  a  king,  and  to  aim  at  governing, 
vihen  he  is  called  to  obey,  he  is  gnihy  of  rebelU 
Iaou  But  this  law.  which  foiixids  infcriois  to  ar- 
rogate 


"^he  Equality  of  Mankind,        103 

rogate  to  tbemfelves  fome  privileges,  doth  not 
prohibit  them  from  ai'piring  at  others,  incompar- 
abl/  more  great  and  glorious. 

Let  us  difcover,  if  it  be  poffible,  the  mod  mif- 
erable  man  in  this  afferably  ;  let  us  diflipate  tl>c 
darknefs  that  covers  him  ;  let  us  raife"  him  from 
that  kind  of  grave,  in  which  his  indigence  and 
xncannefs  conceal  him.  This  man,  unknown  to 
the  reft  of  mankind  ;  this  man,  who  feems  hardly- 
formed  by  the  Creator  into  an  intelligent  exift- 
cnce  ;  this  man  hath,  however,  the  greateft  arid 
moft  gloriom  privileges.  ;This  man,  being  recon- 
ciled to  God  by  religion,  hath  a  right  to  arj:>ire 
to  the  mofl  notle  and  fublime  objefts  of  it.  He 
hath  a  right  to  elevate  his  foul  to  God  in  ament 
prayer  ;  and,  without  the  hazard  of  being  taxed 
with  vanity,  he  may  affure  himfclf,  that  God, 
the  Great  God,  encircled  In  glory,  and  furround- 
ed  with  the  praifes  of  the  blcffed,  will  behold 
him,  hear  his  prayer,  and  grant  his  requeft.  This 
man  hath  a  right  to  fay  to  himfelf,  The  atten- 
tion, that  the  Lord  of  nature  gives  to  the  gov- 
ernment of  the  univerfe,  to  the  Avants  of  man- 
kind, to  the  innumerable  company  of  angels,  and 
to  his  own  felicity,  doth  not  prevent  this  adora- 
ble Being  from  attending  to  me  ;  from  occupy- 
ing himfelf  abont  my  perfon,  my  children,  my 
family,  my  houfe,  my  health,  my  fubftance,  my 
falvation,  my  moft  minute  concern,  even  a  Tin- 
gle hair  of  my  beady  Luke  xxi.  18.  This  man 
hath  a  right  of  addreffing  God  by  names  the  moft 
lender  and  mild,  yea,  if  I  may  venture  to  ipeak 
fo,  by  thofe  moft  familiar  names,  which  equals 
give  each  other  ;  he  may  call  him  his  God,  hi» 
mafter,  his  father,  his  friend.  Believers  have 
addreffed  God  by  each  of  thefe  names,  and  God. 
hath  not  only  permitted  them  to  do  fo,  he  hathi 
even  expreffed  his  approbation  of  their  taking 
thefe  names  in  their  mouths.  This  man  hath  a 
right  of  coining  to  eat  with  God  at  the  Loin's 

table. 


a©4         "^^^  E^ualiiy  of  Mankind* 

table,  and  to  live,  if  I  may  be  allowed  to  fpeaTc 
fo,  to  live  with  God,  as  a  man  lives  with  hli 
friend.  This  man  hath  a  right  to  apply  to  him- 
felf  whatever  is  mod  great,  mod  comfortable, 
jTioft  extatic  in  the  myfteries  of  redemption,  and 
to  fay  to  himfelf.  For  me  the  divine  Intelligence 
revolved  the  plan  of  redeipption  ;  for  me  the  Son 
of  God  was  appointed,  before  the  foundation  of 
Jhe  world,  to  be  a  propitiatory  facrifice  ;  for  me 
in  the  fulnefs  of  time  he  took  mortal  flefh  ;  for 
me  he  lived  fcvcral  years  among  men  in  this 
■world  ;. for  me  he  pledged  himfelf  to  the  juftice 
of  his  Father,  and  fufFered  fuch  unparalleled  pim- 
ifhment,  as  confounds  reafon  rir.d  iurpaffes  ima- 
gination ;  for  me  the  holy  Spirit  shook  the  heav- 
ens and  the  earthy  and  the  set  and  the  dry  landy 
Hag.  ji.  6.  and  eftabiifhed  a  miniflry,  which  he 
confirmed  by  healing  the  fick,  by  raifing  the  dead, 
by  cafting  out  devils,  and  by  fubverting  the 
vholc  order  of  nature.  This  man  hath  a  right 
to  afpire  to  the  felicity  of  the  immortal  God,  to 
the  glery  of  the  immortal  God,  to  the  throne  of 
the  immortal  God.  Arrived  at  the  fatal  hour, 
lying  on  his  dying  bed,  reduced  to  the  fight  of 
ufelefs  friends,  intfFedual  remedies,  unavailing 
tears,  he  hath  a  right  to  triumph  over  death,  and 
to  defy  his  dillurbing  in  the  firal'i  ft  degree  the 
tranquil  calm,  that  his  foul  enjoys  ;  he  hath  a 
right  to  fummon  the  gates  of  iieaven  to  admit 
bis  foul,  and  to  fay  to  them,  Lift  up  your  beads^ 
0  ye  gates  !  even  lift  them  up,  ye  everlasting 
doors  I 

Thefc  are  the  inconteftlble  privileges  of  the 
man,  who  appears  to  us  fo  contemptible.  I  aik, 
my  brethren,  have  the -nobles  of  the  earth  any 
privileges  more  than  thefe  ?  Do  the  train  of  at- 
tendants, which  follows  them,  the  hoifes,  that 
draw  them,  th?  grandees,  who  furround  them, 
the  fupetb  titles,  which  command  exterior  hom- 
egc,  give  them  any  real  fuperiority  over  the  man, 

who 


The  Equality  of  Mankind.         105 

ifc'ho  enjoys  thole  privileges,  >Bhich  we  have  brief- 
ly enumerated?  Ah!  my  brethren,  nothing 
provrs  the  litilenefs  of  great  men  more  than  the 
imprcflion,  which  the  exterior  advantages,  that 
diftinguiQi  thc-m  from  the  r-rft  of  mankind,  make 
on  their  minds.  Are  you  aware  of  what  you  arc 
doing,  when  you  defpife  them  whom  providence 
placeth  for  a  few  years  in  a  fuuation  inferior  to 
your  own  ?  You  are  dcfpifing  and  degrading- 
yoorfelves,  you  are  renouncing  your  real  great- 
nefs,  and,  by  valuing  yourfelves  for  a  kind  of  for- 
eign glory,  you  difcover  a  contempt  for  that, 
which  conftitutes  the  real  dignity  of  your  nature. 
The  glory  of  man  does  not  confilt  in  his  being  a 
inatler,  or  a  rich  man,  a  nobleman,  or  a  king  ;  it 
conGfts  in  his  being  a  man,  in  his  beiiig  formed 
in  the  image  of  his  Creator,  and  capable  of  all 
the  elevation,  that  we  have  been  defcribing.  If 
you  condemn  your  inferiors  in  focicny,  you  plain- 
ly declare,  that  you  are  infeniible  to  your  real 
dignity  ;  for,  had  you  derived  your  ideas  of  real 
greatnefs  from  their  true  fource,  you  would  have 
refpecled  it  in  perfons,  who  appear  the  moft  mean 
and  dcfpicable.  The  rich  and  the  poor  meet  to- 
gether }  the  Lord  hath  endowed  tbem  all  with 
the  fame  privileges.  They  all  msef  together  on 
the  fame  line  of  equality  in  regard  to  their  claims 
of  privileges.     This  was  the  point  to  be  proved. 

We  add,  in  the  third  place,  the  rich  and  the 
jor  meet  together  in  an  equality  of  destinotion. 
Rich  and  poor  are  placed  by  providence  in  difrer- 
enc  ranks,  1  grant  ;  but  their  difTcrent  Nations 
are  fixed  with  the  fame  dcfign,  I  mean,  toi  Jix:- 
coinplifh  the  purpofes  of  God  in  regard  to  men. 

V/hat  are  the  defigns  of  God  in  regard  to- 
men  ?  VVhat  end  doth  he  propofe  to  effcd  by*^ 
placing  113  on  this  planet,  thirty,  forty,  or  fix'y 
years,  before  he  declares  our  eternal  Rate  ?  Ws 
have  frequently  anfwcred  this  important  qucftion. 
Gcd  hath  placed  us  here  in  a  ftate  of  probation  : 
K  kv 


ig6         The  Equality  of  Mankind. 

he  liath  fet  before  our  eyes  fupreme  felicitj'  and 
intolerable  mifery  ;  he  hath  pointed  oiit  the  vice*., 
that  condiKft  to  the  laft,  and 'the  virtues  neceffary 
to  arrive  at  the  firft  ;  and  he. bath  declared,  that 
cur  condudl  fliall  detcnnine  our  future  fate. 
7'hi3,  I  think,  is  the  defign  of  God  in  regard  to 
nen.  This  is  the  notion,  that  we  ought  to  form, 
of  the  end  which  God  propofes  in  fixing  us  a  few 
years  upon  earth,  and  in  placing  us  atnong  our 
J'cIIow  creatures  in  fociety. 

.On  this  principle,  which  is  the  mod  glorious 
condition  ?  It  is  neither  that,  which  elevates  us 
l)ighe[l  in  fociety,  nor  that,  which  procureth  us 
liie  greateft  conveniences  of  life.  If  it  be  not 
abfolutely  indifferent  to  men,  to  whom  it  is  un- 
certain whether  they  fball  quit  the  prefent  world 
the  next  moment,  or  continue  almoft  a  century 
in  it  ;  I  fay,  if  it  be  not  abfolutely  indifferent  to 
them,  whether  they  be  Ii'gh  or  low,  rich  or  poor, 
it  would  be. contrary  to  all  the  laws  of  prudence, 
were  they  to  determine  their  choice  of  a  condi- 
tion by  confiderations  of  this  kind  alone.  A 
creature  capable  of  eternal  ftlicity,  ought  to  con- 
fider  that  the  moft  glorious  condition,  which  is 
the  moft  likely  to  procure  him  the  eternal  felicity, 
of  which  he#is  capable.  Were  a  wife  man  to 
choofe  a  condition,  he  would  certainly  prefer 
that,  in  which  he  could  do  motl  good  ;  he  would 
jUways  conllder  that  as  the  moft  glorious  ftation 
for  himielf,  in  which  he  could  befl  anfwer  the 
great  end,  for  which  his  Creator  placed  him  in 
tiiis  world.  It  is  glorious  to  be  at  the  head  of  a 
nation  ;  but  if  I  could  do  more  good  in  a  mean 
ilation,  than  I  could  do  in  an  eminent  poft,  the 
meancft  Ration  v/ould  be  far  more  glorious  tome 
than  the  moft  eminent  pofl.  Why  ?  becauie  that 
is  moil  glorious  to  me,  which  bcft  anfwers  the 
end  that  my  Creator  propofed  in  placing  me  in 
this  world.  God  placed  roe  in  this  world  to  ena- 
ble me  to  do  good,  and  prepare  rovfell  by  a  holy- 
life 


The  Equality  of  Mankind.         107 

IlTe  for  a  happy  etei-iiity.  To  do  good  at  tiie 
head  of  a  nation,  certain  talents  are  nectiuiy. 
If  I  have  not  ihclV  talent-5,  not  only  I  (liouIJ  lujt 
do  good  in  tliis  potl^'  but  I  fliosilJ  certainly  do 
evil.  I  flioukl  expofc  my  country  to  danger  ;  I 
ITiouid  fink  its  credit,  obicure  its  glory,  and  d>i- 
bafc  its  dignity.  It  js,  therefore,  incomparably 
lefj  glorious  for  mc  to  be  at  the  head  of  a  Rate, 
than  to  occupy  a  poll  lefs  eminent.  It  is  glori- 
ous to  fill  the  highell  office  in  the  chuich,  to  an- 
nounce the  oracles  of  God,  to  develope  the  myf- 
teries  of  the  kingdom  of  heaven,  and  to  direct 
Avandering  fouls  to  the  road  that  leads  to  the 
fovereign  good  ;  but  if  I  be  delVitute  of  gifts  ef- 
fenaal  to  the  filling  of  this  ofike,  it  is  incompar- 
ably more  glorious  to  me  to  remain  a  pupil  than 
to  commence  a  tutor.  Why  ?  becaufe  that  fia- 
tion  is  the  mod  eligible  to  me,  which  bcfl  empow- 
ers me  to  anfwer  the  end  for  which  my  Creator 
placed  me  in  this  world.  My  Creator  phicc-d  mc 
in  this  world,  that  I  might  do  good,  and  tliat  by 
a  holy  Ufa  I  might  prep  ue  for  a  happy  eternity. 
In  order  to  do  good  in  the  highelt  offices  in  the 
ehurcli,  great  talents  are  neceCfary.  If  Gcd  hath 
not  beflowed  great  talents  on  me,  I'fliould  not 
OHiy  not  do  good,  but  I  fhojld  do  harm.  Inftead 
of  announcing  the  oracles  of  God,  I  fliould  preacii 
the  traditions  of  men  ;  I  fliouid  involve  the  myf- 
tcries  of  religion  in  darknefs,  inRead  of  develop- 
ing them  ;  I  (hould  plunge  poor  mortals  into  an 
abyfi  of  mifery,  inRead  of  pointing  cut  the  road 
■which  would  condud  them  to  a  blelfed  immortal- 
ity. But  by  remaining  in  thf:  Rate  of  a  dil'ciple, 
1  may  obtain  attention,  docility,  afid  a  love  to 
truth,  which  are  the  virtues  of  niy  condition.  1: 
is  more  glorious  to  be  a  good  fubjecl  than  a  bad 
king  ;.  it  is  more  glorious  to  be  a  good  difciple 
thau  a  bad  teacher. 

Eut  moR  men  have  falfe  ideas  of  glory,  and  we 
fs!:M  ojr  notions  of  it  from  the  opinions  of  theft: 

unjuft 


ic8         The  E^nalily  of  Mankind, 

unjufV  appraifers  of  rren  and  thing?.  That, 
wliicii  elevates  us  in  their  eyts,  feems  glorious  to 
us;  and  we  efletm  that  contemptible,  which 
^bafeth  us  before  them.  We  difcovcr,  1  know 
not  what,  meannefs  in  mechanical  employments, 
and  the  contempt  that  we  have  for  the  employ- 
ment extends  itfelf  to  hira  who  follows  it,  and 
thus  w«  hRbituatc  ourfelves  to  dcfpifc  them 
whom  God  honours.  Let  us  undeceive  ourfelves, 
Ely  brethren  ;  there  is  no  condition  -fliameful, 
except  it  neceffarily  lead  us  to  fome  infradlion  of 
the  laws  of  our  Supreme  l.avjgiver^  •who  is  able 
to  save  and  to  destroy,  Jar-icj  iv.  12.  Stridlly 
fpeaking,  one  condition  of  life  is  no  more  honour- 
able than  another.  There  are,  I  grant,  fome 
ftations,  in  which  the  objedts,  that  employ  thofe 
who  fill  them,  are  naturally  more  noble  than 
thofe  of  other  ftations.  The  condition  of  a  ma- 
giflrnte,  whofe  employment  is  to  improve  and  to 
«?!vforce  maxims  of  government,  bath  a  nobler 
r)!)jecl  than  thnt  of  a  mechnnic,  whofe  bufinefs  it 
is  to  improve  the  leaft  neceffary  art.  There  is  % 
ro')lcr  obje£\  in  the  Ration  of  a  paftor  called  to 
jnihlilh  the  laws  of  religion,  than  in  that  of  a 
fr.lioolmader  confined  to  teach  the  letters  of  the 
nlphabet.  But  God  will  regulate  our  eternal 
Ihtc  not  nccordlnp:  to  the  cbje<Sl  of  our  purfuit, 
hut  according  to  the  manner  in  which  we  fliould 
have  purfiicd  it.  In  this  point  of  light,  all  ranks 
are  equal,  every  condition  is  the  fame.  Man- 
kind h^JKC)  then,  an  fc[n^\\x.y  of  destination.  'l'h» 
rich  antl  the  poor  are  placed  in  different  ranks 
wiih  the  fume  view,  both  are  to  anfwer  the  great 
«nd,  that  God  hath  propofed  to  anfwer  by  creat- 
ing and  arranging  mankind. 

Hitherto  we  have  had  occafioi  for  forre  little 
luboor  to  prove  our  thefis,  thnt  all  men  ?.re  equal, 
nntwiUiflanding  the  various  conditions  in  which 
God  hath  placed  them.  And  you,  my  brethren, 
kave  had  occafion   for  foine  docility  to  feel   the 

force 


77. ^  Equality  of  Mankind,         1 09  . 

cj  o£  our  arguments.  But  .in  our  fourth  arti- 
.  .. ,  lijc  truth  will  ejftlB'blKh  itfclT,  and  its  force 
w.ll  be  fell  by  a  rqfftjtl)  yea  by  a  biut  of  our  ar- 
'^■ij  merits.  I|L 

We  faid,  fourthly,  that  nren  arc  equal  in  their 
last  cnJ,  that  the  fame  fentence  ot"  deaUi  is  de- 
KOtinced  on  all,  and  that  they  mull  all  alike  fub- 
iiiit  to  their  fate.  Ou  which  fide  can  we  vie\y 
death,  and  not  receive  abundant  evidence  of  this 
.  truth  ?  Gonfider  the  certainty  of  dcaih,  the 
litartjcfs  of  death,  the  harbi-ngci^  of  death,  the 
ravages  of  death,  foinany  lides  by  which  death 
may  be  confidercd,  fo  many  proofs,  fo  many  dem- 
ci>[lrations,  fo  many  fources  ot"  demonftrations  of 
ti)e  truth  of  this  fenfe  of  my  tei;t,  tbe  r.'ch  and 
•  jor  meet  together^  the  Lord  is  tb-  niahLr  of- 
:  bt'm  all.  ■ 

1.  Remark  the  ccrlalnty  of  death.  "  DuR 
thou  art,  aiid  up.to  cult  Ihaii  thou  return,"  Gen. 
i:i»  19.      "  >:o  men  once  to  die," 

Hcb.  ix.  2.  .  1..^  /^.,v^..v:.;  is  univerfal,  its  unj- 
vcrfrtlity  involves  sill  the  p-ifiefity  of  Adau)  ;  it 
iatludes  all  conditions,  all  proleffiorj;^,  all  fl:ition€, 
i.nd  every  Rep  of  life  cnfures  the  exiCLiiion  ol"  ir,K 

Whither  art  thou  going,  rich  man  1  the::,  who 
congratulatelt  thyfclf  becauie  thy  fields  Brin^ 
fjHb  pkntifully,  and  who  fay  ell  to  thy-t.'foLi!, 
Soul  I  ikon  bast  miuh  goods  laid  up  for  many 
yj&Ys  ;  t:ihc  ihine  easd,  eat:,  drink,  and  be  vitr- 
ry  /  To  death.  Whither  art  thou  goh)g,  poor 
man  1  thou,  who  art  toiling  through  a  langiiifh- 
iiig  life,  who  beggeft  thy  bread  from  door  to 
door,'\vho-  aif  continually  perplexed  in  finding 
out  means  of  procuring  br<:ad  to  cat  and  i^tuntnt 
to  put  on,  always-  an  ob^edl  of  the  tlu'.rity  of 
fome,  and  of  the  hardheartednefs  of  others  ?  To 
death.  Whither  goPil  thou,  nobleman  !  thou, 
>^lio  deckf^fl  thyfclf  with  borrowed  plumes,  who 
'..ttell  the  renown  of  tl  ins  anccHors  into  tlii  liil 
-ftl^  virtues,  and  who  ihin.ieU  thyfclf  fj.in;d  uf 
K  "2  '         .;n 


110         The  Equality  cf  Mankind.       ^ 

an  earth  more  refiued  than  t!;.,t  of  tiie  reft  of' 
mankind  ?  To  death.  Whiiher  gctil  tbou, 
peafar.t  I   tbou,  who  dei'  ;'ol!y  of  a  peer, 

:ind.at  the  f^e   time    vu .    -:;yrelf  on    lome- 

Ihing  equally  abiurd  ?  To  death.  Whither, 
fcldrcr  !  art  thou  marching  ;  tlicu,  %vh©  talkefl; 
cf  nothing  'ov^t  glory  and  htroifm,  and  who  amid 
many  voices  fonnding  in  thine  ears,  and  incciTcUit- 
ly  crying,  Rcmcv.ibsr  tbou  art  moilcl,  art  dream- 
ing of,  I  know  not  what,  immortality?  To 
death.  Wliither  art  thou  going,  merchant  ! 
thou,  who  breathefi  nothing  feut  the  intreafe  cf 
thy  fortune,  atd  who  judyeft  of  the  happintfs  or^ 
miffiy  of  thy  day?,  not  by  thin'e  acqnifition  cf 
k'.u)w!tdge  ard  thy  pmcVice  of  virtue,  but  by  the 
f-i-n  or  the  lofs  of  thy  wealth  I  To  death. 
".Vliifner  are  Twe  all  gjjling,  my  dear  hearers  ?  Ta 
«l^ail'.  D)  1  exceed  the  truth,  n,y  brethren  ? 
Does  death  regard  titles,  digtiities,  and  riches  ? 
Where  is  Alexander  ?  Where  is  Cxfar  ?  Where 
Ji.s  all  they,  whofe  names  ftruck  terror  through 
xht  wij^e  world  ^^Tlx'y  were  :  but  they  are  no 
>nore.  They  felT^tfore  the  voice,  that  criedj 
Return,  ye  cbituren  of  men^  Pfal.  xc.  3.  "  I  faid, 
7c  are  gods  ;  but  ye  fhall  die  like  men,"  Pfal. 
Ixxxii,  6.  I  said,  Te  are  gods  ;  this,  ye  great 
men  of  the  earth  !  this  is  your  title  ;  this  is  x\\t 
patent,  that  creates  your  dignity,  that  fubjeds 
us  to  your  commands^  and  teacheth  us  to  revcrft 
your  characters  :  but  ye  shall  die  like  men  ;  this 
13  the  decree,  that  degrades  you,  and  puts  you  oQ 
:j  level  with  us.  Te  are  gods  ;  I  will,  then,  re- 
lpc£l  your  authority,  and  confider  you  as  images 
CI  him,  by  ivbotn  kings  reign  :  but  ye  shall  die  f 
I  Avill  not,  then,  fuffer  myfclf  to  be  impufed  oa 
by  your  grandeur,  and  whatever  homage  I  may 
yield  to  my  king,  I  will  always  remember  that 
he  is  a  man.  The  certainty  of  death  is  the  firft 
%Cxe^  on  whicli  w«  may  coufidcr  this  murderer  of 

xiaiikindi^ 


The  Equality  of  Mankind-         1 1 1 

iTiankind,  and  it  is  tbe  firft  proof  of  our   fourth 
propofuion  :  Mankind  aje  equal  in  their  Ai^:  e7id, 

2.  The  proximity  oi  dt?.th  is  a  fecond  demon- 
flration,  a  Iccond  fource  of  demonflrationst  The 
limits  of  our  lives  are  equal.  The  life  of  the 
rich,  as  well  as  that  of  the  poor,  is  reduced  to  an 
band-breadth,  Pfal,  xxxix.  5.  Sixty,  eighty,  or 
a  hundred  years,  is  ufually  the  da'te  of  a  long  life. 
The  fceptre  hath  no   more    privilege    in    this  rc- 

^  fpecl  than  the  crook  ;  itor  is  the  palace  at  any 
greater  diftance  from  the  tomb,  than  the  cottage 
from  the  grave.  Heaps  of  filver  and  gold  may 
intercept  the  rich  man's  fight  of  death  ;  but  they 
caH  neither  intercept  death's  fight  of  the  rich 
»>an,  nor  prevent  his  forcing  the  feeble  intrench- 
tnents,  in  which  he  may  attempt  to  hide  himfelf. 

3.  The  harbingiTs  of  death  are  a  third  demon- 
flrntion,  a  third  fource  of  demonUrations.  The 
rich  have  the  fame  forerunners  as  the  poor  ;  botli 
have  fimilar  dying  agonies,  violent  fickneffes,  dif- 
guUful  medicines,  intolerable  pains,  and  cruel 
mifgiv-ngs.  Pal's  through  thofe  fuperb  apart- 
ments, ill  which  the  rich  man  feems  to  defy  the 
enemy^  who  lurks  and  threatens  to  feize  him  ; 
go  through  the  crcud  of  domeftics,  who  furround 
lu'm  ;  call  your  eyes  on  tbe  bed,  where  nature* 
and  an  hnve  contributed  to  his  eafe.  In  thia 
grand  edifice,  amidft  this  afTeroWy  of  courtiers» 
or,  (hall  1  rather  fay  ?  amidft  this  troop  of  vile 
flaves,  you  will  find  a  moft  mortifying  and  mif- 
♦-rable  objed.  You  will  fee  a  viCage  ail  pale, 
livid,  diftorted  ;  you  will  hear  the  fiirieks  of  a 
wretch  tormented  with  the  gravel,  or  the  gout  ; 
j'ou  will  fee  a  foul  terrified  with  the  fear  of  thofe 
eternal  books,  which  arc  about  to  be  opened,  of 
that  formidable  tribunal,  which  is  already  ere£l- 
«d,  of  the  awful  feutence,  that  is  about  to  be- 
denounced, 

4.  Tbe  ravages  of  death  make  a  fourth  dcm- 
•iiUiation  ;  they  are  the  f-anie  with  the  rich  a» 


ill-        The  Equality  of  Mankind. 

vMh  the  poor.  Death  alike  conclcmns  t4ieir^yes 
to  impenetrable  night,  their  tongue  to  eternal  fi- 
]fnce,  their  whole  fyftem  to  total  clenructiion.  I 
Tee  a  i'uperb  nvonument.  I  approach  this  ftriking 
object.  I  Tee  magnificent  infcriptions.  I  read 
the  por.)pou3  titles  of  the  most  liable^  the  most 
puissant^  general^  prince.^  moHorch,  arbiter  of 
pe-ace^  arbiter  of  nvar.  I  long  to  fee  the  infide 
of  this  elegant  piece  of  worJiUJaiifliip,  and  I  peep 
under  the  ilone,  that  covers  hiin,  to  whom  all 
this  pomp  is  confecrated  ;  t^re  I  find,  what 
_.--..  a  putriCed  carcafe  Gevourlng  by  worms, 
O' vanity  of-  liunian  grandeur  1  "Vanity  cf  van-  • 
ities,  all  is  vanity  !  Put  not  your  troft  in  prin- 
ces, nor  in  the  fon  of  mai),  in  w  lioiir  is  no  help," 
Efcl.J.  C.'  "  His  breath  gocth  forth,  Ije  return- 
eth  to  his  eartl),  in  that  ver;'  day  his  thoug!)t3 
perifli,"  Pfal.  cxlvi.  3.  4.  "  As  for  man,  his 
t'a.y&  are  as  grafs  ;  as  a  (lower  of  the  field  fo  he 
fiourifiieth;  for  the  wind  pjifTcth  over  it,  and  i^ 
is  gone  :  and  the  place  chefeof  fliail  know  it  no 
more,"   Pfai.  ciii.  15,  16. 

5.  "Finally,  t,b 3  judgment,  that  follows  deaths- 
tarries  our  propolition  to  the  highell  degree  of 
evidence.  "^  It  is- a]>pointed  unto  men  once  to 
die;  but  after  this  the  judgment,"  Pleb.  ix.  27. 
The  rich  and  the  poor mulV  alike  appear  before 
that  throne,  whieh  3t.  John  defcribes  in  the  rev- 
elation, and  before  that  venerable  perfonage'^ 
from  whose  face  the  beaver,  and  the  eai  tb  fice 
cvjay  ,  chap.  xx.  11-.  If  there  be  ar.y  diflference 
between  the  rich  and  the  poor,  it  is  all,  nieihink?,- 
in  favour  of  the  latter.  The  fumnions,  that  nnift 
be  ore  day  addrcffcd  to  each  of  us,  groe  an  ac- 
count of  thy  stewardships  Lake  xvi.  2.  this  fuin- 
inons  is  always  terrible.  You  indigent  people  L 
whom  God  (to  life  the  language  of  fcripture) 
bath  set  ever  a  few  things.,  an  account  of  thefe 
feTV  tbirigsl will  be^retjuired  ef  youj  ^and  yoa  will 

be 


The  Equality  cf  Manlind.         113 

%e  as  furely  punifhed  for  bidinp  one  talent^  as  if 
you  had  hidden  more,  Matt.  xxv.  17. 

But  how  terrible  to  me  feems  the  account,  that 
mufi  be  given  of  a  great  number  of  talents  1  If 
the  rich  man  have  fome  advantages  over  the  poor, 
(and  who  can  doBbt  that  he  hath  many  ?)  how 
are  his  advantages  counterpoifed  by  the  thought 
of  the  confequences  of  death  !  What  a  futpmons, 
my  brethren  I  is  this,  for  a  great  man,  Give  az 
account  of  thy  stewardship  !  give  an  account  of 
thy  riches.  Didfl  thou  acquire  them  hwfully  ? 
or  were  they  the  produce  of  unjuft  dealing!,  of 
cruel  extortions,  of  repeated  frauds,  of  violated 
promifes,  of  perjuries  and  oaths  ?  Didft  thott 
diflribute  them  ch.ritably,  compaffionacely,  lib- 
erally ?  or  didft  thou  referve  them  avaricioufly, 
meanly,  barbaroufly  ?  Didfl  thou  employ  theui 
to  found  hofpitals,  to  procure  iis{lrii(f\ion  for  tho 
ignorant,  relief  for  the  fick,  confolations  for  the 
afHided  ?  or  didft  thou  employ  them  to  cherifli 
thy  pride,  to  difplay  thy  vanity,  to  immortalize 
thine  ambition  and  arrogance  ?  Give  an  account 
of  thy  reputation.  Didft  thou  employ  it  to  re- 
lieve the  oppreffed,  to  protedl  the  widow  and  or- 
phan, to  maintain  juftice,  to  difTufe  truth,  tc> 
propagate  religion  ?  or,  on  the  contrary,  didft 
thou  ufe  it  to  degrade  others,  to  deify  thy  paf- 
fions,  to  render  thyfelf  a  fcourge  to  fociety,  a 
plague  to  mankind  ?  Give  an  account  of  thine 
honours.  Didft  thou  direcf\  them  to  their  true 
«n<l,  by  contributing  all  in  thy  power  to  the 
good  of  fociety,  to  the  defence  of  thy  country, 
*o  the  profpetity  of  trade,  to  the  advantage  of 
the  public  ?  or  didft  thou  diredl  them  only  to 
thine  own  private  intereft,  to  the  eft2biiflung  of 
thy  fortune,  to  the  elevation  of  thy  family,  to 
the  infatiable  avidity  of  glorVf  which  gnawed 
and  devoured  thee  ?  Ah  1  rry  brethren  I  if  we 
enter  very  feriouOy  into  thefe  reflections,  we 
A)all  not  be  fo  much  ftvuck,  as  we  ulually  are, 

with 


114  "^^^  Equality  c>j  Mankind. 

vrith  the  diveraty  of  i«£n's  conditions  in  this  lifef. 
\ve  (h-.ill  not  ni'pire  vtj?^'  eagerly  after  the,t».ig!it(l 
•  ranks  in  tliis  t^'oild.  The  rich  and pobr  r.ieet  fo- 
gtther^  the  Lord  is  tbc  makirv^them  all ;  that 
'IS  to  fay,  hcf/hath  mide  them  equal  in  tlj^ir  na- 
ture, equal  in  their  jiriviieges,  equal  in  their  def- 
tinarion,  aiid  equal,  as  we  have  proved,  in  their-* 
laR  end. 

The  inferences,  that  we  intend   to  draw  froti?" 
what  we  have  faid,  are  not  inferences  of  feditioir 
and  anarchy.      We  do  not    mean    to    diOorb   the 
crder  of  fociety  ;  nor,  by  afiarining  that  all   men   • 
liave  an  eficntial  equality,  to  rebrobate  that  fub- 
<>rdination,     without     which,     fociety-   would    bei- 
nothing-  but  confufion,  And  the  n>eH,    y/ho  com-, 
pofe  it,  a  lawlefs  banditti.     We  affiini,   that  the- 
l\ibjecl    and  the   prince,  the  niaUer  and  the  fer— 
vant,  are  truly  and  properly  equal  ;   but  far  be  it . 
from  us  to  infer,  that  therefore  the  fubjeci  (houldv 
•withdraw   liis  fubrflifTion-from  his  priiicej   or  the  • 
fervant  diminiih  his  obedience  to  hi^  jnafter.    On  . 
the    contrary,    ftibjeiTts    and;  fervantS;;  would    re- 
nounce a-ll,  that  J!)  gljrious  in  their  conditions,  if 
they  emertaincd'fuch  vvi.'d  ideas  in  tbeir  rainds. 
That,  which  equals  thsm  to  the  fupe|JK)rs,  whoni- 
prcvidence  hath  fet   over  ther.v,    is  tl.e-bclief  of 
their  being",  capable,, as  well  aj  their  fdpei'iors,  of 
anfwering  the  end  thitt  God  piopofcth  in  creatin^j- 
m?nkind.  .    They  would  tounteracl  this  end,  were 
they  to  refui'e  t'.) -dii«liarg>e  ihufe  duties   of  thcir- 
conditioH)  to  wiiich  p.^oviderce  crtlls  them.' 

Nor  would  we  dtrive  from  tlie- truth*,  .which' 
we  have  affirmed^  f^inaticaT inferences.  We  en- 
deavoured btfore  to  preckide  all  occafion  for  re- 
proach on  this  ar-tick;,  yet  perhaps  we  may  not 
efcape  it  ;  for  how  often'  does  nn  unfriendly  au- 
ditor, in  order  to  enjoy  the  pleai'ure  of  decrying 
a  difguftful  truth,  affc£l  to  forget  the  correftive, 
with  which  the  pie^icber  fweetens  it  ?  we  repeat' 
t.   n=.,-.r,,,-    once  more  ;    we  do  not  pretend  td^ 


The  Equality  of  Mankind,         i  ig 

..tiirm,  that  the  conditions  of  all  men  are  ablo- 
utely  equal,  by  affirming  that  in  foraie  fenfes  all 
mankind  are  on  a  level.  We  do  not  fay,  that 
the  man,  whom  fociety  agrees  to  contemn,  is  as 
happy  as  the  in^,  w^om  lociety  unites  to  revere.. 
We  do  not  lay,  that  the  man,  vnio  hujh  no 
vjhere  to  hide  liis  head,  is  as  happy  at  he,  wbn 
4  3  commodioufly  accommodated.  We  do  not 
lay,  that  a  man,  who  is  deftitme  of  all  the  necef- 
faries  of  life,  is  as  happy  as  the  man,  wbofc  for- 
tune is  fufficient  to  procure  him  all  the  conveni- 
ences of  it.  No,  my  brethren  1  we  have  no  more 
defign  to  deduce  inferences  of  fanaticifm  from 
the  doftrip-e  of  the  text,  than  we  have  to  infer 
maxims  of  utiarchy  and  rebellioo.  ^Biit  we  infer 
yjuft  conclufions,  conformable  to  the  precious  gift 
ofreafon,  that  the  Creator  hath  bellowed  en  us, 
and  to  the  incomparably  more  precious  .f^ifc  of 
religion,  with  which  he  hath  enriched  us.  Derive 
.'ien,  my  brethren,  conclufions  cf  thefe  kinds, 
::d.  let  Uiem  be  the  application  of  this  difcoorfe. 
Derive  from  our  fubjeft  conclufions  of  7«orf?- 
.■at:c!i.  Labour,  for  it.  is  allowable,  and  the  mo- 
rality of  the  gofpe!  doth  not  condemn  it,  laboor 
to  render  your  name  illuQrious,  to  augment  your 
fortune,  to  eftablifli  your  reputation,  to  contrib- 
ute to  the  pleafure  of  your  life  ;  but  labour  no 
wore  than  becomes  you.  Let  efforts  of  this  kind 
never  make  you  lofe  fight  of  the  great  end  of  life. 
Rememner,  as  riches,  grandeur,  and  reputation, 
are  not  the  fupremc  good,  fo  obfcurity,  meannefs, 
and  indigence,  are  not  the  lupreme  evil.  Let 
the  care  of  avoiding  the  fuprcnie  evil,  and  the 
defirc  of  obtaining  the  fupreme  good,  be  always 
the  moft  ardent  of  our  wifiic-s,  and  let  others  yield 
to  that  of  arriving  at  the  chief  good. 

Derive  from  our  dodlrine  concluiions  of  acqui- 
escence in  the  laws  of  providence.  If  it  pleafc 
providence  to  put  an  elTencial  difference  between 
you  and  the  great  men  of  the  earth,   let  it  be 

your 


4 1 6         Tfie  Equalit)'  of  Mankind, 

your  holy  ambition  to  excel  in  it.  You  cannca 
murmur  witbout  being  guilty  of  reproaching  God, 
bicaiife  he  hath  tnade  you  what  you  arc  ;  be- 
caufe  he  formed  you  men,  atid  not  angels,  arch- 
angels. «r  ferajihims.  tLid  he  annexed  cfTcntial 
priviljr  s  to  the  hightfl:  ranks,  fubmiflion  would 
always  be  your  lot,  and  you  ought  always  to 
adore,  and  to  fubniit  to  that  intelligence,  which 
governs  the  world  ;  but  this  is  not  your  cafe. 
God  gives  to  the  great  men  of  the  earth  an  ex- 
terior, trniilient,  fuperficial  glory  ;  but  he  hath 
made  you  (hare  with  them  a  glory  real,  folid,  and 
permanent.  What  difficulty  can  a  wife  man  find 
by  acquicfcing  in  this  law  of  providence  ? 

Derive  from  the  truths  you  have  heard  conclu- 
fions  of  vigilance.  Inftead  of  ingenioufly  flatter- 
ing yourfelf  with  the  vain  glory  of  being  elevated 
above  your  neighbour,  or  of  fiiffering  your  mind 
to  fink  under  the  puerile  mortification  of  being 
inferior  to  him,  inccITantly  inquire  what  is  the 
virtue  of  your  Ration,  the  duty  of  your  rank,  and 
ufe  your  utmofl  induftry  to  fill  it  worthily.  You 
are  a  magiftrate  :  the  virtue  of  your  ftation,  the 
duty  of  your  rank,  is  to  employ  yourfelf  wholly 
to  ferve  your  fellow  fubjffts  in  inferior  ftations, 
to  prefer  the  public  good  before  your  own  private 
interell,  to  facrifice  yourfelf  for  the  advantage  of 
that  ftate,  the  reins  of  which  you  hold.  Practife 
this  virtue,  fulfil  tbefe  engagements,  pat  off  fclf- 
intereft,  and  devote  yourfelf  wholly  to  a  people, 
■who  entrufl  you  with  their  properties,  their  lib- 
erties, and  their  lives.  You  are  a  fubjetl  :  the 
duty  of  your  rank,  the  virtue  of  your  Itation,  is 
fubniiflirin,  snd  you  (hould  obey  not  only  through 
fear  of  punirnment,  but  through  a  wife  rrgard 
for  order.  PratS^ife  this  virtue,  fulfil  this  engw^e- 
nient,  make  it  your  glory  to  fubmit,  and  in  the 
authority  of  princes  refpedl  the  power  of  God, 
whofe  miniflers  and  reprefentatives  they  are. 
You  are  a  rich  man  :  the  virtue  of  your  ftation, 

the 


The  Equality  of  Mankind.         j  17 

the  duty  of  your  condition,  is  beneficence,  gt  ne- 
rofity,  uiagnanimity.  Pi-aftife  thefe  viriucs,  dif- 
charge  thei'e  duties.  Let  your  iieart  be  always 
moved  wiUi  the  ncceffities  of  the  wretched,  and 
your  ears  open  to  their  complaints.  Never  omit 
an  opportunity  of  doing  good,  and  Be  in  fociety 
a  general  refource,  and  univerfal  tTel'uge. 

From  the  trutlis,  which  you  have  heard,  derive 
motives  oi  zeal  and  fervour.  It  is  mortifying,  I 
own,  in  foine  refpcds,  when  one  feel's  certain 
emotions  of  dignity  and  elevation,  to  fiuk  in  fo- 
ciety. It  is  mortifying-  to  beg  bread  of  one,  who 
is  a  roan  like  ourfelves.  It  is  mortifying  to  he 
trodden  owder  foot  by  our  equals,  and,  to  fay  all 
in  a  word,  to  be  in  Rations  very  unequal  among 
our  equals.  But  this  economy  will  quickly  van- 
ilh.  The  fashion  of  this  world  will  prefentiy/jcjjt 
OTvaj,  and  we  fhall  foou  enter  that  bleffed  ftate, 
in  which  all  diftinilions  will  be  abolifhed,  and  in 
which  all  that  is  noble  in  immortal  fcuh,  will 
thine  in  all  its  fplendor.  Let  us,  my  brethren, 
figh  after  this  period,  let  us  make  it  the  objrct 
of  our  moft  conftant  and  ardent  prayers.  God 
grant,  we  may  all  have  a  right  to  pray  for  it  ! 
God  grant,  our  text  may  be  one  day  verified  m  u 
new  fenfe.  May  all,  who  compofe  this  airembly, 
mafters  and  fervants,  rich  and  poor,  may  we  ail, 
my  dear  hearers,  having  acknowledged  ourfelves 
equal  in  efTence,  in  privileges,  in  dcAinatien,  in 
lall  end,  may  we  all  alike  participate  tl;e  fame 
glory.  God  grant  it,  for  his  mercy's  fake.— 
Ainca. 


.iWillW    III!    ■  II    .         r liji      <    ■■_     I    - I    Mf^ 

SERMON    V. 

THE    WORfH  OF  THE   SOUL, 

Matthew  xiti.  z6. 

What  shall  a  ma,n,  giv€  in.  exchange  for  his  soul  ? 

J\(L.Y  brethren,  before  we  enforce  the 
truths,  which  Jefqs  Chrift  included  in  the  words 
of  the  text,  wc  will  endeavour  to  fix  the  ineiai- 
ing  of  it.  This  depends  on  the  term  scntl^  which 
is  ufcd  in  this  pafTage,  and  which  is  one  of  ths 
moit  equivocal  words  in  fcr'.piure  j  for  it  is  taken 
in  difiercBt,  and  even  in  contrary  fenfes,  fo  that 
foroetimes  it  fignifits  a  dead  body..  Lev.  xxi.  1. 
We  will  not  divert  your  attention  now,  by  recit- 
ing the  lo»g  lift  of  explications,  that  may  be  fjiv- 
en  to  the  term  ;  but  we  will  content  ourfclvti* 
■with  remarking,  that  h  can  be  taken  or;Iy  in  two 
fsnfes  iu  the  text. 

Soul  n^y  be  taken  f«r  ///e  ;  and  in  thia  fenfe 
the  term  is  ufed  by  St.  Matthew,  who  fays,  Tbey 
a>-e  djad,  who  sought  tbi  young  child's  souly 
chap.  ii.  20.  Soul  may  be  taken  for  that  fpiritual 
)>art  of  us,  which  we  call  ths  soul  by  excellence  ; 
«nd  in  this  fenfe  it  is  ufed  by  our  Lord,  who  fays, 
Ft:ar  jiot  tbein,  •■ivbich  kill  the  dody,  but  are  not 
cbls  to  kill  the  soul ;  but  ratlier  fear  him^  ivbicb 
is  able  to  destroy  bolb  soul  and  body  in  hell,  chap. 
X.  28. 

If  we  take  the  words  In  the  firft  fen^e,  for  life, 
■we  put  iji.to  the  mouth  of  Jelus  Chrift  a  propoii- 
tion  verified  by  experience  ;  that  is,  that  men 
cotifidt-r  life  as  t»,e  greatell:  cf  all  temporal  bleff- 
ings,  and  that  tiiey  part  with  every  thing  to  prc- 
ferve  it.  Tiiis  rule  hath  i;s  exceptions  ;  but  the 
cxcept'.ons  confinn  the  lulo.  Sometimes,  indeed, 
H  difVuil  with  tha  world,    u  principle  of  religion, 


120  The  IVorth  of  the  Soul. 

a  point  of  honour,  will'  incline  men  to  facrifice* 
their  lives  j  but  thefe  particular  cafes  cannot 
pi  •  vent  our  faying  in  the  ger-ral,  What  shall  a 
ma:i  givcin  exchange  for  his'^iife  ? 

If  we  take  the  word  for  that  part  of  man, 
wljidh  we  call  the  soiU-hy  excellence,  Jefus  Chrift 
ioifiided  to  point  out  to  us,  not  what  nven  ufuallj^ 
fclo,  (for  alas  T  it  happens  too  often,  that  men  fac- 
rifice  their  fouls  to  the  meanefl  and  moft  fordid 
intereft)  but  what  they  always  ought  to  do.  He 
iiseant  to  teach  us,  that  the  foul  is  the  nobleft 
part  of  us,  and  that  nothing  is  t«o  great  to  be 
given  for  its  ranfom. 

Both  thefe  interpretations  are  probable,  and 
each  hath  its  partizans  and  its  proofs.  But,  al- 
though we  would  not  condemn  the  firfl,  we  prefer 
the  laft,  not  only  becaufe  it  is  the  moft  noble 
meaning,  and  opens  the  iiioft  exteniive  field  of 
meditation  ;  but  becaufe  it  feems  to  us  the  moft 
conformable  to  our  Saviour's  deiiga  in  fpcaking 
the  words. 

Judge  by  what  precedes  our  text.  "  What  is 
a  man  profited,  if  he  (hall  gain  the  whole  world, 
and  lofe  his  own  foul  ?"  Jefus  Chrift  fpoke  thus 
to  fortify  his  difciples  againfl  the  temptations,  to 
which  their  profeflion  of  the  gofpel  was  about  to 
«xpyfe  them.  If  by  the  word  foul  we  underftand 
the  Itfe,  we  fhall  be  obliged  to  go  a  great  way 
about  to  give  any  rcafonable  fenfe  to  the  words. 
On  the  contrary,  if  we  take  the  word  for  the. 
spirit^  the  meaning  of  the  whole  is  clear  ar,d 
cafy.  Now  it  feems  to  me  beyond  a  doubt,  that 
Jefus  Ghrifl,  by  the  manner  in  which  hii  hath 
ronnedled  the  text  with  the  preceding  verfe,  ufed 
the  ter»s  soul  in  the  latter  fenfe. 

Judge  of  our  comment  alfo  by  what  follows. 
•'  What  (hall  a  man  give  in  exchange  for  his 
foul  r"  For^  adds  our  Lord  immediately  after, 
tlie  Son  of  in  an  shall  come  in  the  glory  of  his  Fa- 
thert  w/1^  bis  angels  ;  and  then  be  shall  revard 

tvcry 


The  fVorth  of  the  Soul.  i2-i 

c-j-'fji  man  according  to  bis  works.  What  con- 
:;;;K;on  have  ihdc  words  with  our  tfKt,  it'  we 
lake  the  word  soul  for  life  ?  What  connexion 
is  tlieie  between  this  propofition,  Man  batb  netb' 
iii^  more  valuable  than  life^  and  this,  For  tbs 
Son  of  man  shell  come  in  tbe  glory  of  bis  Father j 
TJtib  b.'e  angels  ?  Whereas,  it  we  adopt  our 
il'iife  of  the  term,  the  connexion  iriflantly  appears. 
^Ve  will,  then,  retain  this  explication.  By 
the  soul  we  underftand  here  the  spirit:  of  man  ; 
and,  thii  word  being  thus  explained,  the  meaning 
of  Jefus  Chiilt  in  the  whole  patTage  is  under  flood 
ii)  pan,  and  one  remark  will  be  luffieicnt  to  ex- 
j)lain  it  wholly.  We  nuift  attend  to  the  true 
meaning  of  the  phrafe,  lose  his  soul,  which  im- 
iHcdiately  precedes  the  text,  an^  which  we  flrili 
often  ule  to  explain  the  text  itftif.  To  lose  the 
soul,  does  not  li^nify  to  be  deprived  of  this  part 
of  one's  fclf  ;  f>r,  however  great  this  punilhnient 
rui^ht  be,  it  is  the  chief  ob-j-.-ct  of  a  wicked 
man's  wifhes  :  .  but  to  lose  the  soul^  is  to  lofe 
thofe  re-.il  blellingi,  and  to  fiiftain  thole  real  evils, 
which  a  foul  is  capable  of  ei;juying  and  of  fuffer- 
ing-..  ^^'I^ig»  thc-refore,  Jefus  Chnft  fiys  in  the 
words,  iHot  precede  the  text.  What  ts  a  man 
profited.,  if  he  shell  gain  tBw^liole  ivorld,  and 
lose  his  oiun  soul  ?  and  in  the  text,  IVhat  shall 
a  man  give  in  excbavge  for  his  soul  ?  he  exhib- 
its one  truth  under  dilT^Mcnt  faces,  fo  that  our 
rcfledlions  will  naturally  be  turned  fon)etimes  to 
the  one,  and  ibtnetirnes  vc.  the  other  of  thcfe 
proportions.  He  points  out,  I  fny,  two  truths, 
which  being  united,  fignify,  that  as  the  coiujueft 
of  the  univerlc  would  not  be  an  object  of  value 
fuiTicient  to  engage  us  to  fucriiice  our  fouls,  ^o^ 
if  we  had  lolt  them,  no  price  could  be  too  great 
to  be  paid  for  the  recovery  of  them;  Let  \n 
here  fix  our  attention  ;  and  let  ns  examine  what 
conflltates  the  dignity  of  the  foul.  Let  us  in- 
quire, 

L  2  I.    Th« 


122  The  Tf^orth  of  'the  IS  out 

I.  The  excellence  of  its  nature  j 

II.  The  infiiiity  of  its  duration  ; 

III.  The  price  of  its  redemption  :  Three  ar- 
ticles which  will  divide  this  dircourle. 

I.  Nothing-  can  be  given  in  exchange  for  our 
fouls.  Wfe^provc  tb«  propofitioiji  ^y  the  excel- 
lence of  its  7iature.  Whaf  is  the  foul  ?  There 
have  been  great  abfurdities,  in  the  anfwcrs  giv- 
en to  this  queftion.  In  former  ages  of  darknefs, 
^vhcn  nioft  of  the  fludies,  that  were  piiifued  for 
the  cultivation  of  the  n)ind,  ferved  to  render  i; 
Dnfruitfui  ;  when,  people  thought,  they  had  ar- 
rived at  the  higheft  degree  of  knowledge,  if  thty 
had  filled  their  memories  with  pompous  terms- 
and  fuperb  nonfcnle  ;  in  thofe  times, '•;!  fay,  it. 
was  thought,  tfie  queftion  might  be  folly  :ind" 
fatisfa(f\orriy  anfwercd,  and  clcur  and  con'.ple;c 
ideas  given  of  the  nature  of  the  foul.  But  in 
later  times,  when,  philofophy  being  cleanfed 
from  the  impurities  that  infcdl.ed  the  fcliools, 
« quivocal  terms  were  rejefted,  and  'only  clear 
'..nd  diftinct  ideas  admitted,  and  thus  littrrary  in- 
velVigaticr.^  reduced  to  leal  and  fotid  ufe  ;  in  , 
tbcfe  days,  I  fay,  philofophers,  and  philofopliers 
of  great  nauje,  bjifciL  been  sfraid  to  anfwer  this- 
fjuellion,  and  hav^Smrmed  that  the  narrow  lim-*^ 
iis,  which  confine  our  refearches,  d'ftble  us  fronj 
acquiring  any  other  than  obfcure  notions  of  liie 
human  foul,  and  that  all,  which  we  can  propofe 
to  elucidate  the  nature  of  it,  foicve  ratbCr  to  dif- 
eover  what  it  is  not,  than  what  it  is.'  But  if 
■r,Iie  decifions  of  the  former  favour  of  t'r.e  pre- 
fumption,  does  not  the  timid  refervednefs  of  the 
iatttr  fecm  a  bhimeabls  modefiy  ?  If  we  be  in- 
capable of  giving  fuch  fufficient  anfwers  to  the 
queltion  as  would  fully  fatisfy  a  genius  earueft  in 
inquiring,  and  eager  for  demonftration,  may  wa 
not  be  able  to  give  clear  and  high  ideas  of  our 
fouls,  and  fo  to  verify  thefe  fententious  words  of 
the  Saviour  of  the  world,  What  shall  a  man  giv^ 
in  exchange  for  bis  soul  ?  Indted, 


The  Worth  of  the  Soul  123 

indeed,  we  do  clearly  anddiftin<^ly  k-rv  j. 

properties  ot  the  i'oiil  j  and  every  one  ut  - 
by  his  own  expericr.es^,  that  it  is  capubk 
ing',  willing,  and  feeling.  Tat  finl  _  ._.. 
properties  is  irrteUi.tjence,  the  fccond  vpluion,  the 
third  fcnfatioD,  or,  more  properly,  ^e  acutefl. 
&niibility.  I  am  coming  now  to  the  dt.iign  of 
my  text,  and  here  I  hope  to  prove,  at  lead  to  the 
intelligent  part  of  my  hearers,  by  the  n;iture  oF 
the  foul,  that  the  Id's  of  it  is  the  grcatcft  of  all 
loffcs,  and  that  nothing  is  too  valuable.  x.q  be  giv- 
en for  its  recovery. 

Intelligence  is  the  firft  property  of  the  foul,  and; 
the  firit  idea,  that  we  ought  to  form  of  it,  know- 
its  nature.  The  perfedtion  of  this  property  con* 
iiRs  in  having  clear  and  diflinol  ideas,  extenfive^ 
and  certain  knowledge.  To  lose  the  soul,  in  this- 
rcfpett,  is  to  fink  into  total  ignorance.  This 
Icfs  is  irreparable,  and  he,,  who  Ihould  have  loll 
his  foul  in  this  fenfe,  could  give  nothing  too  great 
for  its  recovery.  Knowledge  and  happinefs  arc 
infepavable  in  intelligent  beings,  and,  it  is  clear, 
a  foul  deprived  of  intelligence  cannot  enjoy  per- 
fect felicity.  Few  men,  1  know,  can  be  perfuad- 
ed  to  admit  this  truth  ;  and  tber-e  are,  I  muft  al- 
Tow,  great  reftritiions  to  be  made  on  this  article, 
■while  we  are  in  the  prefent  flate. 

1.  In  our  prefent  flate,  eve^y  degree  ofknowlm 
edge,  that  the  mind  acquires,  costs  the  body  much, 
A  mr.n,  who  would  make  a  progrefs  in  fcience, 
muft  retire,  meditate,  and,  in  fome  fenfe,  involve 
himfelf  in  himt'elf.  Now  meditation  exhaufls  the 
animal  fpirits,  clofe  attention  tires  the  brain  ; 
the  colleftion  of  the  foul  into  itfelf  often  injures 
the  health,  and  fometimes  puts  a  period  to  life. 

2,  In  our  prefent  (late,  cur  knavledge  is  con~ 
fined  ':tfiti>in  narrow  bounds.  Quellions  the  moil 
worthy  of  our  curiofjty,  and  the  moft  proper  to 
animate  and  inflame  us,  are  unanfwerablc  ;  for 
liie  obje<5ts  lie  beyond  our  reach.     From   all  our 

eiforta 


tz^  The  IVorih  of  the  Soul. 

efforts  to  eclaircife  fuch  nueRions,  vi'e  fonietiines 
dtrrivt;  only  niortily^ng  ri.-fled\ions  oti  the  wtak- 
nefs  of  our  capacities,  and  the  uarrcfw  liaiiis  of^ 
our  knowledge. 

;'3.  In  th|«  preftnt  ftate,  sciences  are  incapable 
of  demons^i^ation^  anjS' coniiit,  in  regard  to  us,  of 
little  more  than  probabilities  and  appea ranees. 
A  taan,  whofe  germs  is  a  little  exad,  is  crljltged 
in  multitudes  of  cafds  to  dcRibt,  and  to  I'lirpcnKl 
bis  judgment  ;  arid  his  j.ieafoie  of  invcdigaiing- 
a  point  is  almofl  always  interrupted  by  the  too 
■well-grounded  fear  of  taking  a  fiudo^  for  a  fub- 
ftauce,   a  phantom  for  a  reality. 

•4.  In  this  Vrovld,  'most  of  thofe  sciences,  in 
the  ftody  of  which  we  ipcnd  the  bfeft  part  t;f  life, 
are  iviproperlj  calied  sciences  ;  tliey  have  indeed 
foir.e  diiTant  relation  tJ  our  wants  in  this  prei'tnt 
flat;,  but  they  hfive  no  refertnce  at  all  to  our 
real  dignity,.  \Vhat  rehtion  to  the  real  digniiy 
of  man  hath  the  knowledge  of  languages,  the  ar- 
rangiiig'of  various  arbitrary  and  barbarous  terms 
in  the  niind,  to  enable  one  to  cxprefi  cne  thing 
in  a  hundrtd  different  Words'?  What  relation 
to  the  real  dignity  of-nian  hath  the  ftTJoy  of  an- 
tiq^.iity  ?  Is  ii^jM^th  while  to  hold  a  thotifand 
conferences,  and  to  toil  through  a  rhonfand  vol- 
umes, for  liie  irtke  of  difcGvcring  the  reveries  of 
otir  aiiccliors  ? 

5.  In  this  wflrld,  we  often  fee  ree/- and  nfcful 
knoivlexlg-e  deprived  0/  its  lustr-e^  through  the  fu- 
perciliuiiSDeglftlot  mankind,  arid  fcience  falfcly 
fo  called  rn^wned  with  their  appiaufe.  One  iran, 
whole  mind  is  a  kind  of  fcientific  chaos,  full  of 
■vain  rpeculalions  and  confufed  ideas,  fliall  be 
preferred  before  another,  whofe  fpeculations  have 
always  been  direcled  to  form  his  judgment,  to 
purify  his  ideas,  and  to  bow  his  heait  to  troth 
and  virtue.  This  partiality  is  often  feen.  Now, 
alihovjgh  u  argties  a  narrownefs  of  foul  to  make 
bnpprncfs  depend  cii  tbe  opinion  oi' others,  yet  it 

is 


The  Worth  of  the  Soul.  1 25 , 

is  natural  for  intelligent  beings,  placed  among 
other  intelligent  beings,  to  wilh  for  that  appro- 
bation which  is  due  to  real  merit.  Were  the 
prefent  life  of  any  long  duration,  were  not  the 
proximity  of  all-purfiiing  death  a  powerful  con- 
I'olation  againft  all  our  inconveniences,  thefe  un- 
juft  eflimations  would  be  very  mortifying. 

Such  being  the  imperfefiions,  the  defedls,  and 
the  obflacles  of  our  knowledge,  we  ouglu  not  to 
be  furprifed,  if  in  general  we  do  not  comprehend 
the  great  influence,  that  the  perfeftion  of  our 
faculty  of  thinking  and  knowing  hath  over  our 
happinefs.  And  yet  even  in  this  life,  and  tvitk 
all  thefe  difadvantages,  our  knowledge,  however 
difficult  to  acquire,  however  confined,  uncertain, 
and  partial,  how  little  foever  it  may  be  applaud- 
ed, contributes  to  our  felicity.  Even  in  this 
life,  there  is  an  extreme  difference  between  a 
learned  and  an  illiterate  cian  ;  between  ium, 
•whofe  knowledge  of  languages  enables  him  (fo  to 
fpeak)  to  converfe  with  people  of  all  nations,  ^nd 
of  all  ages,  and  him,  who  can  only  converfe  with 
his  own  contemporary  countrymen  ;  between 
him,  whofe  knowledge  of  hiftory  enables  him  to 
didinguifli  the  fuccefsful  from  the  hazardous,  and 
to  profit  by  the  vices  and  the  virtues  of  his  pre- 
decelTors,  and  him,  who  falls  every  day  into  mif- 
takes  infeparable  from  the  want  of  experience  ; 
between  him,  whofe  own  nnderflanding  weighs 
all  in  the  balance  of  truth,  and  him,  who  every 
moment  needs  a  guide  to  condudl  him.  Even  in 
this  life,  a  man  collc<fled  within  himlelf,  fcquef- 
tered  from  the  reft  of  mankind,  feparated  from 
an  intercourfe  with  all  the  living,  deprived  of  all 
that  conftitutes  the  blifs  of  fociety,  entombed,  if 
the  expreflion  may  be  allowed,  in  a  folitary  clof- 
et,  or  in  a  dufly  library,  fuch  a  man  enjoys  an 
innocent  pleafure,  more  fatisfa£\ory  and  refined 
than  that,  which  places  of  diverfion  the  moll  fre- 
(jiiented,  and  fights  the  moft  faperb,  can  afford. 

But: 


126  "Phe  Worth  of  tht  Schtl^ 

But  if,  even  in"  this  life,  leapnirtg  and  kno«/^l* 
edge  have  fo  tntjch  infioence  over  cur  happinefs, 
■what  fhall  we  enjoy,  when  our  Ibuls  fhall  be  freed 
IVoin  their  flavery  to  the  fenfes  ?  What,  when 
We  are  permitted  to  indulge  to  the  iitrooft  the 
pTea-Cng  defiro  of  knowing  ?  What  felicity, 
■wljen  God  fhairnnfofd  to  our  f  ontemplation  that 
boundiers  extent  of  truth  and  knowledge,  which 
hfs  intelligence  revolves  !  What  happinefs  will 
acconipany  our  certain  knowledge  of  the  nature, 
the  perfedlions,  ?.nd  the  purpofes  of  God  I  W^hat 
jiffc'afure  will  attejid  btlr  difcoveiy  of  the  proibund 
■wMfdom,  the  perfe<ft  equity,  and  the  exa(ft  fitnefa 
of  thofe  events,  which  often  furprifed  snd  cflend- 
ed  us  !  Above  all,  wliat  fublime  delight  inuft 
\fe  enjoy,  when  we  find  our  o'^n  intereft  con- 
rfed\ed  with  every  trin!i,  and  all  fervc  ro  demon- 
ftrate  Xhs  rcaliiy,  the  di-iation,  the  inadiTiiiribillty 
of  our  happinefs  1  Ho^  think  yoM,  my  brctlj. 
ren  ;  is  ribt  fvJch  a  prnjj^rty  beyond  all  valua- 
tion ?  Can  tUe  world  irtdtinnify  us  for  the  fnal 
lofs  of  it  ?  If  wd  hiRv^  hati  thfe  Unhappinefs  to 
lofe  it,  ought  any  thVrtg  to  be  accounted  too 
great  to  be  given  far  its  recovery  ?  And  is  not 
this  expreifion  of  Jclus  Chrifl,  in  thie  view  of  it, 
full  of  meaning  and  truth,  Wtat  ibaU  a  man- 
ghc  in  exchcnffc  fjY  it's  sotil  ? 

What  we  have  j-fiirm'ed  of  thfe  firft  property  nf 
coy  fouls,  .that  it  is  infinitely  capable  of  contrib- 
uting to  Our  hnppinels^  although  've  ca-n  never 
fiilly  comprehend  it  on  earth,  we  aSrm  ot  the 
other  two  p'opertifcs,  volition  and  fcnfibility. 

The  perfedion  of  the  will  confids  in  a  pevfi(St 
harmcny  between  the  hoilnris  aud  the  plenitude 
of  our  defires.  Mow,  to  what  dfgree  f.evcr  v.e 
carry  our  holinefs  on  earth,  it  is  a'hv^ys  ntixtd 
with  imperfection.  And,  srs  our  holincf*  !•  :  v- 
perfccl,  our  f-njoyniens&.nmfl  be  fo  too,  M  u- 
Qver,  as  providi"i;ce  itTtrlf  IVems  riren  in  grrAid^ 
ao   irregular  will,    we    cannot   'wcli   comprtberd 

the 


The  Woiih  of  the  Soul.  1.37 

the  raifery  of  lofing  the  foul  in  this  refpefl.  But 
judge  of  this  lofs,  (unci  let  one  rcflecli»n  fuffice 
on  this  article)  judge  of  thia^.lors  by  this  confui- 
eration.  In  that  economy,  into  which  our  i'oult 
muft  enter,  the  Being,  the  moft  effentiaily  holy, 
I  mean  God,  is  the  molt  perfeclly  i happy  ;  aud 
the  mod  obftinatelf  wicked  being  is  the  moft 
completely  mil'erable. 

In  like  manner,  we  cannot  well  comprehend 
to  what  degree  the  property  ci'  our  fouls,  that 
renders  us  lufceptible  of  fenlations,  can  be  carri- 
ed. How  mlferablc  foever  the  i\ate  of  a  niaos 
€xpofed  to  heavy  aiHiilions  on > earth,  may  be,  a 
thoufand  caufes  IclTen  the  weight  of  them.  Some- 
times reafo'.i  affifts  the  fuffcrer,  and  fometimes 
religion,  faroetimes.  a  friend  condoles,  and  fome- 
times a  remedy  relieves  ;  and  this  thought  at  aH 
times  remains,  death  will  fliortly  terminate  all 
my  ills.  The  fame  refle£lions  may  be  made  on 
fenfations  of  pleafure,  which  are  always  mixed, 
•fufpended,  and  interrupted. 

Neverthelefs,  the  experience  we  have,  of  our 
fenfibility  on  earth,  is  fuflicient  to  give  us  fomc 
juft  notions  of  the  greatiiefs  of  that  lofs,  which 
a  foul  may  fudain  in  this  refpedl  ;  nor  is  there 
any  need  to  arouze  our  imaginations  by  images 
of  an  economy,  of  which  we  have  no  idea. 

The  mof^  depraved  of  mankind,  they,  who  are 
ilaves  to  their  fcnfes,  may  comprehend  the  great 
mifery  of  a  ftate,  in  which  the  fenfes  will  be  tor- 
mented, even  better  than  a  believer  can,  who 
ufually  ftudies  to  diminilh  the  authority  of  fenfe, 
and  to  free  his  foul  from  its  lawlefs  fway. 

Judge  ye,  then,  of  the  lofs  of  the  foul,  ye 
fenfual  minds,  by  this  lingle  confideration,  if  you 
have  been  infenfible  to  all  the  reft.  When  we 
endeavoured  to  convince  you  of  the  greatnefs  of 
this  lofs,  by  urging  the  privation  of  that  knowl- 
edge, which  the  elc£l  enjoy  now,  and  which  they 
hope  to  ciijoy  hereafter^  you  were  aot  affected 

■with 


.12  3  The  Worth  of  ike  Soul 

./' 

•with  this  mifory,  becaufe  you  confK^ered  the  pleaf- 
ure  of  knowing  as  a  chimeia.  Whe^n  we  ai- 
lenrptcd  to  convince  you  of  the  mifery  of  loling 
the  foul,  by  urging  the  privation  of  virtue,  and 
the  flinging  remorfe  that  follows  lir.,  you  were 
not  touched  with  thisTnifery,  becaufe  virtue  y#ti 
confider  as  a  reflraint,  and  rtmorfe  as  a  folly. 
©uc  as  you  know  no  other  felicity,  nor  any  oth- 
•  tx  mifery,  than  what  your  -fenfes  tranfniit  to  your 
fouls,  judge  of  the  iofs  of  the  foul  by  conceiving 
B  (late,  in  which  all  the  fenfes  Qiall  be  puntfl)ed. 
The  Iofs  of  the  foul,  is  the  Iofs  of  thofe  harmo- 
nious founds,  which  have  fo  often  charmed  your 
cars  ;  it  is  the  Iofs  of  thofe  exquifite  flavoars, 
that  your  palate  has  fo  often  leliihed  ;  it  is  the 
Iofs  of  aril  thofe  objeds  of  defire,  which  have  ex- 
cited yonr  paCions.  The  Iofs  of  the  foul  is  au 
ocean  of  pain,  the  bate  idea  of  wiiich  hath  fo 
often  made  you  tremble,  when  religion  called  you 
to  fail  on  it.  The  Iofs  of  the  foul  will  be  in  re- 
gard to  you  the  imprifonment  of  yon  confeffor, 
inclofed  in  a  dark  and  filthy  dungeon,  a  prey  to 
infedVion  antl  putrefailion,  deprived  of  the  air 
and  the  light.-  The  Iofs  <>f  the  foul  will  reduce 
you  to  the  condition  of  that  galley  flave,  groan- 
ing under  the  lafhes  of  a  barbarous  officer,  who 
is  loaded  with  a  galling  chain,  who  Hnks  under 
the  labour  of  that  oar  which  he  works,  or  rather, 
■with  which  he  himfelf  is  trailing  along.  The 
Iofs  of  the  foul  will  place  you  in  the  condition  of 
yon  martyr  on  the  wheel,  whofe  living  limbs  a^-e 
disjointed  and  racked,  whofe  lingering  life  is 
loth  to  ceafe,  who  lives  to  glut  the  rag.-  of^feis 
torflientors,  and  who  expires  only  through  aa 
overflowing  accefs  of  pain,  his  ©xecutioncrs  with 
the  barbarous  indaftry  being  frugal  of  his  blood 
and  his  ftrength,  in  order  to  make  him  fuScr  as 
rjuch  as  he  can  polTibly  fuffcr  before  he  dies. 

But,  as  I  faid  before,   ail  thefe  images  convey 
but  very  imperfect  ideas  of  the  Iofs  of  our  fouls. 

vVtie 


Tki  Worth  ojiht  Soul.  129 

"Were  we  to  extend  our  fpeculations  as  far  as  the 
fubjed\  would  allow,  it  ^rould  be  eaiy  to  prove, 
that  the  foul  is  capable  of  enjoying  rciifible 
pleaforcs  infinitely  more  refined,  and  of  fufFering 
pains  infinitely  more  excruciating,  tha)p»_all  thofc 
which  are  felt  in  this  world.  In  this  world,  frn- 
fatlons  of  pleafure  and  pain  are  proportioned  to 
the  end,  that  the  Creator  propofcd  in  rendering 
us  capable  of  them.  '  Thi'/'end  is  almoft  always 
the  prefervation  and  well-being  of  the  body  dur- 
ing the  {hort  period  of  mortal  life.  To  anfwer 
this  end,  it  is  not  neceffary,  that  pleafure  and 
pain  fliould  be  lo  exquifite  as  our  fenfes  may  be 
capable  of  enduring.  If  our  fenfes  give  us  no- 
tice of  the  approach  of  things  hurtful  and  bene- 
ficial to  us,  it  is  fuflicient. 

But  in  heaven  fcnfible  pleafures  will  be  infi- 
nitely more  exquifite.  There  the  love  of  God 
will  have  its  free  courfe.  There  the  promifes 
of  religion  will  all  be  fulfilled.  There  the  h- 
bours  of  the  righteous  will  be  rewarded.  There 
we  fhall  difcover  how  far  the  power  of  God  will 
be  difplayed  in  favour  of  an  elc£l  foul.  In  like 
manner,  the  extent  of  divine  power  in  puni.liing 
the  wicked  will  appear  in  their  future  flate  ot" 
inlfery.  That  juitice  niufi:  be  glorified,  which 
nothing  but  the  blood  of  Jefus  Chrift  could  ap- 
peafe  in  favour  of  the  ele<f^.  There  the  finner 
muft  fall  a  vidlim  to  the  wrath  of  God.  There 
he  muft  experience  how  fearjid  a  thing  it  is'tiJ 
fall  into  the  hands  of  tbi  lijingGod,  Heb.  x.  31. 
Hath  a  man,  who  is  threatened  with  thefc  mife- 
ries,  any  thing  too  valuable  to  give  for  his  re- 
demption from  them  ?  Is  not  the  nature  of  our 
fouls,  whicli  is  known  by  thefe  three  properties, 
underftanding,  volition,  and  feniibility,  expreffivc 
of  its  dignity  ?  Does  not  this  dcmonflrate  this 
propcfition  of  our  Saviour,  Wbat  shall  a  man 
give  in  exchange  for  bis  soul  ? 

M  IT.    The 


130  The  fVorth  of  the  Soul. 

II.  The  immortality  of  a  foul  conPtitutes  ite 
dignity,  and  its  endlefs  duration  is  a  foiirce  of 
demonftrations  in  favour  of  the  propofition  in  the 
text.  This  dignity  is  inconteQiblc  The  prin- 
ciple of  the  immortality  of  the  foul,  from  which 
we  reafon,  is  undeniable.  Two  fappoHtions  may 
feem,  at  firil  fight,  to  weaken  the  evidenc*  of 
the  immortality  of  the  foul.  Firfl,  the  clofe 
union  of  the  foul  to  the  body  feems  unfavourable 
to  the  doctrine  of  its  immortality,  and  to  predidl 
its  dilTolution  with  the  body.  But  this  fuppoti- 
tion,  methinks,  -vanifnech,  when  we  confider 
•what  a  difproportion  there  is  between  the  proper- 
ties of  the  foul  and  thofe  of  the  body.  This  dif- 
proportion proves,  that  they  are  two  diftindt  fub- 
ilances.  The  fcparation  of  two  diftindl  fub- 
fiances,  makes  indeed  fome  change  in  the  manner 
of  their  exifting  ;  but  it  can  make  none  really 
in  their  exiftenccj 

But,  whatever  advantages  we  may  derive  from 
this  reafoning,  I  freely  acknowledge,  that  this, 
of  all  philofophical  arguments  for  the  immortali- 
ty of  the  foul,  the  leaft  of  any  afFc£ls  me.  The 
great  queftion,  on  this  article,  is  not  what  \ve 
think  of  our  fouls,  when  we  confider  them  in 
themfelves,  independently  on  God,  whofe  omnip- 
otence furrounds  and  governs  them.  Gould  an 
infidel  dcmonftrate,  againft  us,  that  the  human 
foul  is  material,  and  that  therefore  it  muft  perifh 
Vflth  the  body  ;  could  we,  on  the  contrary,  dem- 
onftrate,  againft  him,  that  the  foul  is  immaterial, 
and  that  therefore  it  is  not  fubj-d  to  laws  of 
matter,  and  muft  furvive  the  defirudlion  of  the 
body  ;  neither  fide,  in  my  opinion,  would  gain 
any  thing  coniidcrable.  The  principal  quedion, 
that,  which  alone  ought  to  determine  our  notions 
on  this  article,  would  remain  unexamined  ;  that 
i.s,  whether  God  will  employ  his  power  over  our 
fouls  to  perpetuate  or  to  deflroy  them.  For, 
could   an   infidel  prove,  that  God  would  employ 

his 


The  Worth  of  the  Soul  1 31 

'lis  power  to  annihilate  our  fouls,  in  vain  fliould 
ue  have  demonftiared  that  they  were  naturally 
minortal  ;  for  we  (hould  be  obliged  to  own, 
:!iat  they  are  mortal  in  refped  of  the  •will  of  that 
God,  whofe  omnipotence  rules  them.  In  lik^ 
manner,  if  we  could  prove  to  an  unbeliever,  that 
God  would  employ  his  power  to  preferve  them  in 
eternal  exifiencc,  in  vain  would  he  have  demon- 
ftrated,  that  confiJered  in  themfelvcs  they  are 
mortal  ;  and  he  would  be  obliged  in  his  turn  to 
allow  that  human  fouls  are  immortal,  in  virtue  of 
the  fupreme  power  of  God.  Now,  my  brethien, 
the  fuppolition,  that  God  will  employ  his  power 
to  annihilate  our  fouls,  will  entirely  difappear,  if 
you  attend  to  the  well-known  and  familiar  argu- 
ment of  the  connexion  between  the  immortality 
of  the  foul,  and  that  dcfire  of  immortality  which 
he  Creator  hath  imparted  to  it.  What  can  we 
cply  to  a  man  who  reafons  in  this  manner  ? 

I  find  myfelf  in  a  world,  where  all  ihings  de- 
clare the  perfeftions  of  the  Creator.  The  more 
I  confider  all  the  parts,  the  mere  I  admire  the 
fitnefs  of  each  to  anfwer  the  end  of  him  who 
created  them  all.  Am.ong  numberlefs  produc- 
tions, perfe£lly  correfjX)ndent  to  their  deflination, 
I  find  only  one  being,  whofe  condition  doth  not 
fcem  to  agree  with  that  marvellous  order,  which 
I  have  obferved  in  all  the  reft.  This  being  is 
my  own  foul.  And  what  is  this  foul  of  mine  ? 
Is  it  fire  ?  Is  it  air  ?  Is  it  ethereal  matter  ? 
Under  whatever  notions  I  confider  it,  I  am  at  a 
lofs  to  define  it.  However,  notwithflanding  this 
obfcurity,  I  do  perceive  enough  of  its  natur?r  to 
convince  me  of  a  great  difproportion  betwcen.the 
prefent  (late  of  my  foul,  and  that  end  for  which 
its  Ci'eator  feems  to  have  formed  it.  This  foul, 
I  know,  I  feel,  (and,  of  all  arguments,  there  are 
Jioiie  more  convincing  than  thofe  that  arc  taken 
from  fentiment)  this  foul  is  a  being  eagerly  bent 
an  the  enioynient  of  a    happ'.ntfs   infinite   in    its 

duration. 


1 3  iz  The  Worth  of  the  SouL 

duration.  Should  any  one  offer  me  a  Hate  of 
pertVilt  happinefi,  that  would  continue  ten  thon- 
i'tnd  years,  an  afTcniblage  of  reputation  and  ricli- 
rs,  grandeur  and  magnificence,  perhaps,  dazzled 
•v.ih  its.  glare,  1  rtighi  cede  my  pretenfions  in 
<  oindpration  of  this  enipymrnt.  But,  aftier  ail, 
1  fully  perceive,  that  this  felicity,  how  long,  and. 
how  perfedl  fcevcr  it  might  be,  would  be  ioadc- 
^ifjate  to  niy  wifhes.  Ten  thoufand  years  are  too 
jew  to  gratify  my  defires  ;  my  defires  leap  the 
bounds  of  all  £xed  pwricds  of  duration,  and  roll 
alonfj  a  bo-undlefs  eternity.  What  is  not  eternal 
ii  unecjual  to  my  wifhes,  eternity  only  can  fatif- 
fy  them. 

Such  is  my  foul.  But  where  is  it  lodged  ? 
Its  place  is  the  ground  of  my  aflonifliment. 
This  foul,  this  fubje£t  of  fo  many  defires,  inhab- 
its a  world  of  vanity  and  nothingnefs.  Whether 
i  climb  the  higheil  eminence*,  or  pry  into  the 
d."rpef\  indigenes,  1  can  difcover  no  obje£l  capa- 
ble of  filling  my  capacious  defires.  I  afcend  the 
"hrones  of  fovereigns,  I  defcend  into  the  beggar's- 
ilun: ;  I  walk  the  palaces  of  princes,  I  lodge  in 
rhe  peafant's  cabin  ;  I  retire  into  the  dofet  to  be 
wife,  I  avoid  recolledlion,  chcofc  ignorance,  and 
increafe  the  crowd  of  idiots  ;  I  live  in  folitude, 
1  rufh  into  the  focial  multitude  ;  but  every 
vbere  I  find  a  mortifving  void.  In  all  thefe 
places  there  is  nothing  fatisfac^ory.  In  each  I 
am  more  unhappy,  through  the  elefire  of  feeing 
new  objefts,  than  fatisfifd  with  the  enjoyment 
of  what  I  pofTefs,  At  moR,  I  experience  noth- 
ing in  all  thefe  pleafures,  which  my  concupif- 
cence  multiplies,  but  a  m.ean  of  rendering  my 
condition  tolerable,  not  a  mean  of  making  it 
perfectly  happy. 

How  can  I  reconcile  thefe  things?  How  can 
I  make  the  Creator  agree  with  himfelf ''  There 
is  pne  way  of  doing  tliis,  a  fiuguhr,  but  a  cer- 
tain ^ay  ;    a  way,  that  folves  all  difficulties,  and 

covers 


The  Pyorth  of  the  SouL  133 

covers  infidelity  with  confufion  ;  a  way,  that 
Teacheth  me  what  I  am,  whence  I  canie,  and  for 
\vhat  my  Creator  hath  defigned  me.  Although 
God  hath  placed  me  in  this  world,  yet  he  doth 
not  dcfign  to  limit  my  prorpe£\3  to  it  ;  though 
he  hath  mixed  me  with  mere  animals,  yet  he  doth 
not  intend  to  confound  me  with  them  ;  though 
be  hath  lodged  my  foul  in  a  fraii  perifliable  body, 
yet  he  doth  not  maan  to  involve  it  in  thediffolH- 
tion  of  this  franie.  Without  fuppcfiBg  iwraor- 
tality,  that,  which  conflitutes  the  dignity  of 
man,  makes  his  mifery.  Thefe  dehres  of  immor- 
tal duration,  this  faculty  of  thinking  and  refteft- 
jng,  of  expanding  and  perpetuating  the  mind  ; 
this  fuperiority  of  foul,  that  feems  to  elevate 
mankind  above  beafts,  actually  place  the  beaft 
above  the  man,  and  uU  him  with  thefe  bitter  re- 
fteclions  full  of  mortification  and  pain.  Ye 
crawling  reptiles  I  ye  bealh  of  tl^  field  I  defti- 
tute  of  intelligence  and  reafon  I  if  my  foul  be 
rot  immortal,  I  envy  your  condition.  Gontei^i 
with  your  own  organs^  plsafed  wirh  ranging  the 
fielcs  and  browfing  the  herbage,  your  defirea 
.fed  no  rcftraint  ;  for  all  your  wifhes  are  fully 
jatiafird.  While  I,  abounding  on  the  one  hand 
with  lufatiable  delires,  and  on  the  other  confined 
smidft  vain  a:rd  unfatiafailory  objects,  I  am  on 
this  account  unhappy  ! 

Wc  repeat  thefe  philofophical  r€Tron'ings,  my 
Vrethren,  only  for  the  f-ike  of  convincing  you, 
that  we  are  in  pofl'elTion  of  immenfe  advantages 
over  fcqjticb  in  this  difpute.  On  the  prir.ciples 
of  an  unbrliever,  you  fte,  were  his  notion  of  rev- 
elation wd!-grounded  ;  were  the  facrtd  book,  iiy 
which  fo  many  characlers  of  tiUth  (hine,  an  hu- 
man produAion  ;  were  a  reafonaWe  man  obliged 
to  admit  no  other  propolkions  than  thofe,  which 
have  been  allowed  at  the  tribunal  of  right  rea- 
fon ;  yea,  we  fay  more,  were  our  fouls  material, 
iwe  ought,  on  the  fuppofitions  before  lucutioncd, 
M  2  to 


X34  tht  Worth  of  (he  Soul 

to  admit  the  immortality  ot  thsr  foul  as  mod  con- 
iormable  to  our  beft  notions  af  the  will  of  our 
Creator. 

But,  when  we  arc  tlius  convinced  of  our  in)- 
niortality,  need. we  any  new  argoinents  to  demon- 
frrate  the  propofition. included  in  the  text,  JVImt 
iball  a  Man  give  in  cKcbange  for  his  soul  ? 
'Tvloft  fubjeftj.  may  be  made  to  appear  with  great- 
er or  lefs  dignity,  according  to  the  greater  or 
j'maller  degree  of  importance,  in  wlilch  the 
preacher  places  it.  Pompous  exprtflious,  hold, 
iigures,  lively  images,  ornaments  of  eloquence, 
?i}ay  often,  fupply  a  \vant  of  dignity  in  the  fubjcft 
d«fcu{red,  or  a  want  of  proper  dlfpoluions  in  au- 
ditors, who  attend  the  uHcuflion  of  it..  But,  in 
my  opinion,  eveiy  attempt  to  give  importance  to. 
a  motive  taken  Irrm  eternity,  is  more  likely  to. 
enf«eb!e  the  doftrine  than  t  :  invigorate  it.  Mo- 
tives of  this  kind  are  felf-fulBcient.  Defcriptions 
t.he~nio(l  fimple,  and  the  mod  natural,,  that  can 
Ve  made,  are  always,  1  think,  the  raoft  pathetic, 
and  the  moft  terrifying  ;  nor  can  I  find  an  ex- 
}>rcfIion,  on  this  Article,  mare  eloquent  and  more 
ernphatical  than  this  of  St.  Paul,  T-he  things 
vjhicb  are  seen,  are  tetnporal  ;  but  the  things 
vjbicb  are  not  seen^  ore  eternal.,  2.  Cor.  iv.  ]fc>. 
Were  the  poffcflion  of  the  whole  world  the  price 
you  afk,  in  exchange  for  jour  souls  i.  were  the 
v^hole  world  free  from  ihofe  cliarafters  of  vanity, 
v,'h:ch  open  fuch  a  boundlefs  field  to  our  rcfitc- 
lions  ;  would  there  not  always  be  this  difpropor- 
tion  between  a  perifliing  world  and  a  foul  afpir- 
ing  at  felicity,  that  the  world  would  end  and  the 
foul  would  never  die  ? 

Death  puts  an  end  to  the  mcfl  fpccious  titles, 
to  the  mofl  dazzling  grandeur,  and  to  the  moft 
delicious  life  ;  and  the  thought  of  this  period  ot 
human  glory  reminds  me  of  the  memorable  aclioii 
of  a  prince,  who,  although  he  \¥as  a  heathen, 
was  wifer  than  many  chridians ;  I  mean  the  great 

Saladin. 


The  Worth  of  the  Soul  135 

Saladin.     After  he   had   fubdtfed  Egypt,   pafTed 
the    Euphrates,    and    conquered    cities    without 
B.imber  ;   after   he    had   retaken    Jerufalem,    and 
ptrformtd   exploits    more  than  human,    in  thofc 
wars,  which    fuperftition    had   ftirrcd  up  for  the 
rfcovery  of  the  holy  land  ;    he  finifned  his  life  in. 
The  performance  of  an  actioH)    that  ought  to  be 
tranfmittcd  to  the  mod  diflaiit  pofteriiy..    A  mo- 
ment before  he  uttered  his  laft  figh,  he  called  the 
herald,  who  had  carried  his  banner  before  him  in 
all  his  battles,   he   comiuanded  him  to  faflen  to 
the  top  of  a  lance,  the   fhroud,   in  which  the  dy- 
ing prince  was  foon  to  be  buried.       Go,    faid  he, 
carry  this  lance,   unfurl   this  banner,  and,  while 
you  lift  up  this   ftand^rd,   proclaim,   Tbis^  this  is 
tf//,  tfiat.  remains  to  Saladin  the  great,    the  con- 
querur  and  the  king  cf  toe  empire,  of  all  his  gio- 
T}'.*     ChriRians  L  1  perform  to-dgy  the  office  of 
this  herald..     1  "faUcn  to- the  top  of  a  fpear,    fcn- 
fual    and    intellectual    pleafur<rs,    worldly    riches, 
and  human  honours.     AH  thefe  I  reduce  to  the- 
piece  of  crape,  in  which  you  will  fhortly  be  buri- 
ed.     This  ftandard  of  death  I   lift    up   in    your 
fight,  and  1  cry.  This,  this  is  all,  that  will  re- 
main to  you,  ot"  the  poffcflions  for  which  you  ex- 
changed your   fouls.      Are  fuch    polTeflions    too 
great  to  be  given  in  exchange  for  fuch  a  foul  ? 
Can  the  idea    of  their   perifliing    nature    prevail 
over  the  idea  of  the    immortality    of  the    foul  ? 
And  do  you  not  feel  the  truth  of  the  text.   What 
sliall  a  raan^  a  ratiosial  niau,  a  man  who  is  capa- 
ble of  comparing  eternity  with  time,   what  Ikall 
iich  a  man  give  in  exchange  for  his  soul  ?' 

Finally,  we  make  a  refleftioH  of  another  kind, 
te  convince  you  of  the  dignity  of  your  fouls,  and 
lo  pcifuade  you,  that  nothing  can  be  too  valua- 
ble to  be  given  in  exchange  for  them.  This  is 
lukea  from  the  aflonifliing  works,  that  God  hath 

performed 

*    Maimb.   HiT;.  des  Crcifadcs,   iib.  vi.  p*  J7-.  dc 
lidit.  ill  4. 


336  The  Worth  of  the  Soul, 

performed  in  the'rfi"svour.  We  will  confine  cur- 
felves  to  one  article,  to  the  incflimable  price, 
thai  God  hatb  given  for  the  redemption  of  tliem. 
Hear  thefe  words  of  the  holy  fcriptures,  Ys  are 
bought  with  a  price.  Te  ivere  redt^emed  from 
jour  vatn  conversation^  not  with  corruptible 
things,  as  silver  and  gold  ;  but  totib  the  precious 
Hood  of  Christ,    1  Cor.  vi.  20.    1  Pet.  i.  18. 

Sonic  of  you,  perhaps,  may  fay,  as  the  limrts 
of  a  fermon  will  uot  allow  us  to  fpeak  of  more 
than  one  of  the  wondrous  works  of  God  in  fa- 
vour of  immortal  Ibuls,  we  ought,  at  leaft,  to 
choofe  that,  which  is  moA.  likely  to  afTcft  an  an- 
dience,  and  not  to  dwell  or^  a  fohjeft,  which, 
having  been  fo  often  repeated,  will  make  only 
flight  impreiliuns  on  their  minds.  Perhaps,  were 
>ve  to  inform  you,  that,  in  order  to  Aive  your 
fouis,  God  had  fubverted  formerly  al!  the  laws  of 
nature,  or,  to  uie  the  language  of  a  prophet,  thit 
he  had  shaken  the  heathens  and  the  earthy  the  sea 
and  the  dry  land,  Kag.  ii.  6.  perhaps,  were  we 
to  tell  you,  that,  in  order  to  fave  your  fouls, 
Gtti  defrrred  the  end  of  the  world,  and  put  off" 
the  laft  vjclflltodes,  th'at  are  to  put  a  period  to 
the  duration  of  this  univerfe  ;  that,  accordin;>'  to 
St,  Peter,  the  Ltrdis  long-suffering  tt  us-wurdy 
2  Pet.,  iii.  9.  perhaps,  were  we  to  affirm,  that, 
in  order  to  lave  our  fouls,  he  wiU  come  one  day 
on  xbv.  clouds  of  heaven,  fitting  on  a  throue,  fur- 
rountied  with  glorious  angels,  accompanied  with 
myriads  of  (homing  voices,  to  deliver  them  wrib 
the  greatev  pomp,  and  to  fave  thera  witli  more 
fplendour  :  perhaps,  by  relating  ail  thefe  mighty 
works  done  for  cur  fouls,  we  might  crtcite  in  you 
ideas  of  their  dignity,  more  lively  than  that, 
■which  we  have  chofen,  and  to  •which-we  intend 
to  confine  our  attention.  But,  formount,  if  you 
can,  your  cuftomary  indolence,  and  form  an  ade- 
quate idea  of  the  dignity  of  the  facrifice  of  Jefus 
Chrift,  in  order  the  better  to  judge  of  the  dignity 

cf 


The  Worth  of  the  Soul  337 

01    thofe   fouls,     of   which    his    blood    was    the 
price. 

Go,  learn  it  in  heaven.  Behold  the  Deit}-, 
Approach  his  tlirone.  Obfervc  the  thousand 
thousands  ministering  unto  bim,  ten  thousand 
times  ten  thousand  standing  before  him,  Dan. 
vii.  10.  See  his  eyes  fparlcling  with  fire,  and  his 
rriajeOy  and  glory  filling  his  fwnftuary,  and,  by 
the  dignity  of  the  viftiin  facrificcd,  judge  of  the 
value  of  the  facrifice. 

Go,  ftudy  it  in  all  the  economies,  that  preced- 
ed this  facr;fice.  Obfcrve  the  types,  which  pre- 
figured it  ;  the  fliadows,  that  traced  it  out  ;  the 
ceremonies,  which  depiifled  ir  ;  and,  by  the  pomp 
of  the  preparations,  judge  of  the  dignity  of  the 
fubftance  prepared. 

Go,  learn  it  on  mount  Calvary.  Behold  tljc 
wrath,  that  fell  on  the  bead  of  Jelus  ChriQ.  Be- 
hold his  blood  pouring  out  upon  the  earth,  and 
him,  your  Saviour,  drinking  the  bitter  cup  of 
divine  difpleafure.  See  his  hands  and  his  feet 
nailed  to  the  crofs,  and  his  whole  body  one  great 
■wound  ;  obfcive  the  unbridled  populace  foaming 
with  rage  around  the  crofs,  and  glutting  their 
favage  fouls  with  his  barbarous  fuffcrings  ;  and, 
by  the  horror  of  the  canfes  that  contributed  to 
his  death,  judge  of  the  death  itfelf. 

Go  to  the  infrdel,  and  let  him  teach  you  the 
dignity  of  the  fMcriSce  cf  Chrift.  Remember,  on 
this  account  he  attacks  cbriHianity,  and  he  hath 
feme  fhew  of  reafon  for  doing  fo  ;  for  if  this  re- 
ligion may  be  a'.tacked  on  any  fide,  with  the  leaft 
hope  of  fuccefs,  it  is  on  this.  The  truths  of  the 
chriflian  religion  are  iRtonteflible  ^  but  if  there 
be  any  one  article  of  the  gnfpel,  which  requires 
an  entire  docility  of  minc^,  an  abfolute  fubmif- 
fjon  of  heart,  a  perfect  deference  to  God,  who 
fpeaks,  it  is  the  article  of  the  facnfice  of  the 
crofs.  Weigh  the  objeftions,  and  by  the  great- 
nefs  of  the  difEcallies  judge  of  the  dignity  o-f  tht 
Riyftery.  Ke  collect, 


3  3^^  The  Worth  of  the  Soul. 

Recolleft,  chriftian  !  God  thought  fit  to  vr- 
quire  the  blood  of  his  Son  for  the  redemption  of 
Gur  fouls.  Thefe  fouls  muft  have  been  very  pre- 
cious in  the  fight  of  Gad,  fir-ce  he  redeerPiCd 
them  at  a  price  fo  inimenfe.  The  mifery  into 
which  they  were  liable  to  be  plunged,  muft  have 
been  extremely  terrible,  fince  God  thought  prop- 
er to  make  fuch  great  efforts  to  fave  them  from 
Jt.  The  felicity,  of  which  they  are  capable,  and 
to  which  the  Lord  intends  to  elevate  them,  mud 
be  infinitely  valuable,  fince  it  roft  him  fo  much 
to  bring  them  to  if.  For  what  in  the  univcrfc  is 
of  equal  value  with  the  blood  of  the  Son  of  God  ? 
Difappear,  all  ye  other  miracles,  wrought  in  fa- 
vour of  our  foul.-  I  ye  aftonifhing  prodigies,  that 
confirmed  the  gofpel  1  thou,  delay  of  the  ton- 
fummation  of  all  things  1  ye  great  and  terrible 
figns  of  the  fecond  coming  of  tl)e  Son  of  God  ! 
^'^anlfli  before  the  miracle  of  the  crofs  ;  for  the 
crofs  ftiines  you  all  into  darkncfs  and  flndtf. 
This  glorious  light  makes  your  glimmering  van- 
ifh  'r  and  after  my  imagination  is  filled  with  the 
tremendous  dignity  or  this  facrifice,  I  can  fee 
nothing  g^reat  befide.  But,  if  God,  if  this  jiift 
appraifer  of  things,  hath  efiimated  our  fouls  at 
fuch  a  rate,  fhall  we  {ct  a  low  price  on  them  ? 
If  he  hath  given  fo  mtich  for  them,  do  we  ima- 
gine we  can  give  too  much  for  them  ?  If,  for 
their  redemption,  he  hath  facrificed  the  moft  val- 
uable perfon  in  heaven,  do  we  imagine  there  is 
any  thing  upon  earth  too  great  to  give  up  for 
them  ? 

No,  no,,  ray  brethren  I  after  what  we  have 
heard,  we  ought  to  believe,  that  there  is  no  fiiad- 
ow  of  exaggeration  in  this  exclamation  of  Jefus 
Chrift,  Wdat  is  a  man  projited,  if  he  shall  gain 
the  it}hole  world,  and  lose  his  onun  soul  ?  1  dp 
not  certainly  know  what  our  Saviour  meant  to 
fey  y  whether  he  intended  to  fpeak  of  a  n)an> 
vriio- (bould  ^a;.i  the  wbalc  ivorlJ,  and  inftantly. 

lass- 


Tht  Worlh  ofihe  Saul.  135 

hs'e  bis  soul  {  or  of  one,  who  Ciould  not  lose  Us 
soul  til!  long-  after  he  had  obtained  tbe  nvhch 
iforld,  and  had  reigned  over  it  through  the  couri",; 
of  a  long  life.  But  I  do  know,  that  the  words 
are  true,  even  in  the  mCifl:  extenlive  fenfe.  Snp- 
pofe  a  man,  who  (hould  not  only  enjo)-  univerfal 
empire  for  one  whole  age,  but  for  a  period  equal 
to  the  duration  of  the  world  itfcif ;  the  propofi- 
tion,  that  is  implied  in  the  words  of  Jcfos  Chrilt, 
is  applicable  to  him.  Such  a  foul  as  we  have 
defcribcd,  a  foul  fo  excellent  in  its  nature,  fo  ex- 
tenftve  in  its  duration,  fo  precious  through  its 
redemption  ;  a  foul  capable  of  acquiring  fo  much 
knowledge,  of  conceiving  fo  many  deiires,  of  ex- 
periencing fo  much  remorfe,  of  feeling  fo  many 
pleafurrs  and  pains  ;  a  foul,  that  muft  fubfift  be- 
yond all  time,  and  perpetuate  itfelf  to  eternity  ; 
a  foul  redeemed  by  the  blood  of  the  Son  of  God  ; 
a  foul  fo  valuable  ought  to  be  preferred  before  all 
things,  and  nothing  is  too  precious  to  b'e  given 
for  its  exchange.  "  What  is  a  man  profited,  if 
he  fliall  gain  the  whole  world,  and  lofe  his  own 
foul  ?  or,  what  fliall  a  man  give  in  exchange  for 
his  foul  f" 

However,  my  brethren,  we  are  willing  to  ac- 
knowledge, were  we  in  the  cafe  fuppofed  by  Je- 
fus  Ghrift  ;  were  it  in  our  power  to  gain  the 
whole  world  by  lofing  our  own  fouls  ;  or,  being 
aftually  univerfal  monarchs,  were  we  obliged  to 
facrifice  this  vail  empire  to  recover  our  fouls  al- 
ready loft  ;  were  we,  being  fmitten  with  the 
fplendid  offer,  or  being  alarmed  at  the  immenfe 
price  of  our  purchafe,  to  prefer  the  whole  world 
before"  our  own  fouls  ;  we  might  then,  if  not  ex- 
culpate our  conduft,  yet  at  lead  give  a  little  col- 
our to  it  ;  if  we  could  not  gain  our  caufe,  we 
might  however  plead  it  with  fome  (hew  of  rea- 
fon.  A  reafon  of  ftate,  a  political  motive,  as 
that  of  governing  a  whole  univerfe,  would  natu- 
rally have  foiiie  inftucncc  over  Vts*    The  titles  of 

Sovereign, 


^^o  The  worth  oj  tht  Soul. ' 

Sovereign,  Monarch,  Emperor,  would  naturaKy 
charm  little  iouls,  like  ours.  Sumptuous  palaces, 
iuperb  equipages,  a  crowd  of  devoted  courtiers, 
bowing  and  cringing  before  us,  and  all  that  exte- 
rior grandeur  which  environs  the  princes  of  the 
earth,  would  naturally  fatcinate  fuch  feeble  eyes, 
and  infatuate  fuch  puerile  imaginations  as  ours. 
I  repeat  it  again,  coiild  we  obtain  the  govern- 
ment  of  the-oniverfe  by  the  fale  of  our  fouls,  if 
Ave  could  not  jurtify  our  conduft,  we  might  ex- 
tenuate the  guilt  of  it  ;  and  although  we  could 
not  gain  cur  caufe,  we  might  at  leaft  plead  it 
•with  fonie  (hew  of  reafon. 

But  is  this  our  cafe  ?  Is  it  in  our  power  to 
jf(7;«  tbe  ivbols  •uorhl  ?  Is  this  the  price,  at 
which^ve  fell  our  fouls  ?  O  fhanie  of  human 
nature  .!  O  meannefs  of  foul,  more  proper  to 
confound  us,  than  any  thing  elfe,  with  which  we 
•<an  be  reproached  1  This  intelligent  foul,  this 
immortal  foul,  this  foul  which  has  been  thought 
worthy  «f  redemption  by  the  blood  of  the  Savioijr 
ot  the  world,  this  foul  we  often  part  with  for 
nothing,  and  for  lefs  than  nothing  !  In  our  con- 
dition, placed  as  moft  of  us  are,  in  a  flat*  of  me- 
diocrity.; when  by  difiipation  and  indolence,  by 
JnjuRice  and  iniquity,  by  malice  and  oblVmac*/, 
we  fiiall  have  procured  from  vice  all  the  rewards 
that  we  can  ex^jccV,  what  (hall  we  have  gained  ? 
Cities  ?  Provinces  ?  Kingdoms  ?  A  long  and 
profperous  reign  ?  God  bath  not  Uft  thefe  to 
our  choice.  His  love  would  not  fuffer  him  to 
expofc  us  to  a  te-mptation  fo  violent.  Accor-d- 
ingly  we  put  up  our  fouls  at  a  lower  price.  Sec 
this  old  man,  rather  dead  than  alive,  bo-,  ing  un- 
der his  age,  lloeping  down,  and  (lepping  into  the 
grave  ;  at  what  price  does  he  exchange  bis  foul  ? 
a:  the  price  of  a  few  days  oi  a  dying  life  ;  a  few- 
pleafurcs,  fmdthered  under  a  pile  of  years,  if  I 
may  fpeak  fo,  or  burie«l  under  the  ice  of  old  age. 
That  officer  in   the   aniiy,  who  thinks  be  alone 

liOdcrQandv 


The  fVorth  of  the  Soul  1 4 1 

underflands  real  grandeur  ;  at  what  rate  does  he 
value  his  foul  ?  He  lofes  it  for  the  fake  of  the 
falfe  glory' of  fwcaring  expertly,  and  of  uniting' 
blafpheiny  knd  politcnefs.  What  does  yon  me- 
chanic get  for  his  foul  ?  One  acre  of  land,  a 
cottage  bigger  and  lefs  inconvenient  than  tkat  of 
iiis  neighbour. 

Unmanly  wretches  !  If  wc  be  bent  on  renounc- 
ing our  dignity,  let  us,  however,  keep  up  fonic 
appearance  of  grcatnefs.  Sordid  fouls  !  if  we 
will  reiign  our  nobleft  pretcnfions,  let  us  do  it, 
however,  in  favour  of  feme  other  pretenfion?,  that 
are  real.  "  Be  aitonilhed,  O  ye  heav(rn3,  at  this  I 
and  be  ye  horribly  afraid  ;  for  my  people  havo 
committed  two  evils  :  thoy  have  forfaken  wc, 
the  fountain  of  living  waters,  and  have  hewed 
them  out  cillerns,  broken  ciflerns,  that  can  hold 
no  water,"  Jer.  ii.  12.  Do  you  perceive,  my 
brethren,  the  force  of  this  complaint,  which  Goi 
anciently  uttered  over  his  people  the  Jews,  and 
which  he  now  utters  over  us  ?  Neither  genius 
nor  erudition  can  explain  it.  Could  they,  yea 
might  perhaps  underftand  it.  A  certain  eleva- 
tion, a  certain  dignity  of  foul,  fingwlar  fenti- 
ments  of  heart,  are  the  only  expofitors  of  thef^ 
afifefting  words.  Therefore,  I  fear,  they  are  un- 
intelligible to  moft  of  you.  "  Be  allonilhed,  O 
ye  heavens,  at  this  I  and  be  ye  hurribly  afraid  ; 
for  my  people  have  committed  two  evils  :  they 
have  forfaken  me,  tbt  fouHtain  of  living  waters, 
and  hewed  them  out  cifterns,  broken  ciflerns, 
that  can  hold  no  water."  God  loves  us,  he  de- 
ilres  we  fliould  love  himi  He  has  done  every 
thing  to  conciliate  our  cfteem.  For  us  he  fene 
hi3  Son  into  the  world.  For  us  he  dilainicd 
death.  For  us  he  opened  an  eafy  path  to  a  glo- 
rious eternity.  A»d  ail  this,  to  render  himfelf 
mafter  of  our  hearts,  and  to  engage  us  to  return 
him  love  for  love,  life  for  life.  Wc  refifl  all  thef^ 
attiactivcs,  we  prefer  other  object*  before  him. 
N  No 


ii42  The  Worth  of  the  SmlL 

'No  matter,  he  would  pafs  this  ingratitude,  if  the 
o'.jjcft?,  which  we  prefer  before  him,  were  capa- 
ble of  making  us  happy  ;  if,  at  leaft,  they  bore 
any  apparent  proportion  to  thofe,  which  he  ofler- 
etb  to  our  hopes.  Bat  what  aroitfeth  his  tlif- 
pleafiire,  what  provokes  his  juft  indignation,  what 
excites  reproaches,  that  woulddeave  our  hearts 
afunder,  were  they  capable  of  feeling,  is  the  van- 
ity of  t!:s  objefts,  which  we  prefer  before  him. 
The  fool,  in  exchange  for  which  the  whole  world 
would  not  be  a  fufticient  confideration,  this  foul 
we  often  give  for  the  iron  mean,  the  moft  vile, 
the  moft  contemptible  part  of  the  world.  "  O  ye 
lieavens  !  be  aftonifiic^  at  this,  at  this  be  ye  hor- 
ribly afraid  ;   for  my  people  have  committed  two 

.  eviU  :   they  have  Torfajcen  me,  the  fountain  of  the 

.living  waters,  and  hewed  them  out  cifterns,  bro- 
ken cifterns,  that  can  hold  no  water." 

But  do  we  know,  ungrateful  that  we  are,  do 
we  know,  that  if  the  hardnefs  of  our  h«arts  pre- 
Tent  our  feeling  in  particular  tb«  energy  of  this, 
reproof,  and  in  general  the  evidence  of  the  reflec- 
tions, that  make  the  fubflance  of  tliia  difcourfe  ; 
do  we  know  that  a  day  will  come,  when  we  (liall 

4'eel  them  in  all  their  force  ?  ;Do  we  know,  that 
there  is  now  a  place,  where  the  truth  of  our  text 
appears  in  a  clear  but  a  terrible  light  ?  Ye?,  my 
brethren,  this  reflcdtion  is  perhaps  ciTential  to  our 
difcourfe,  this  perhaps  approaches  neartft  to  the 
meaning  of  Jefus  Chrifl,;  perkaps  J efus  Ghriil,  in 
thefe  words,  What  shall  a  man  give  in  exchange 
for  his  soul  ?  meant  to  inform  us  of  the  difpofi- 
tion  of  a  man  ih  defpair,  who,  immcrfed  in  all 
the  miferies  that  can  excruciate  a  foul,  furprifed 
at  having  parted  with  fuch  a  foul  at  a  price  fo 
fmall,  ftricken  with  the  enormous  crime  of  lofing 
it,  wiflies,  but  too  late,  to  give  every  thing  to 
recover  it. 

Ideas,   like   thefe,   we  never  propofc   to  you 
.^Uhout  rclud\ancc.      Motives  of  another  kind 

fhould 


Tnt  fTorih  ojtlk  Soul.  543: 

ifrould  fuffi'ce  for  chriftian*.  Learn  the  vortb  > 
your  fouls.  Enter  into  the  plan  of  )'our  Creator, 
•who  created  them  capable  of  eternni  felicity  ;  and 
into  that  of  your  Redeemer,'  who  died  to  enable 
you  to  arrive  at  it,  Againft  all  the  dfctltful 
promifes,  which  the  world,  tlic  fifc(li,and  the  devil, 
I'fe  to  feduce  yoo,  oppoi"e  tuefe  words  of  Jefus 
Chrif>,  What  is  a  man  profiled.,  if  he  gain  the 
ivlwle  luorld^  ami  lose  bis  0<wn  soul  ?  or,  ii'kat 
shall  a  man  give  in  exchange  for  his  soul  ?  May 
God  infpire  ) ou  with  thefe  noblt  fentiments  ; 
To  hiin  bf  lionour  afid  glory  for  eYcr.--*AtT!cn. 


SERMON 


SERMON    VI. 

THE   BIRTH  OF  JESUS   CHRIST, 

Isaiah  ix.  6,  7. 

^iiio  lis  a  child  is  born,  unto  us  a^on  is  giz'en  .' 
and  the  government  shaU  be  upon  bis  shoulder  ; 
am  bis  name  shall  be  called.  Wonderful,  Coun- 
sellor, The  Mi^bty  God,  The  Everlasting  Fa-' 
ther.  The  Prince  of  Peace,  Of  the  increase 
tf  his  government  and  pecce  there  fliall  be  n& 
and,  upon  the  throne  of  David,  and  upon  his 
kingdom,  to  order  it,  and  to  establish  it,  with 
judgment  and  with  Justice,  from  htneefortb 
even  for  ever. 

I  ANTICIPATE  the  feftlval,  which  the 
g&odnefs,  or  rather  the  magnificence  of  God,  in- 
vites you  to  celebrate  on  Wedncfday  next.  All 
Kature  Peems  to  take  part  in  the  memorable  event^ 
which  on  that  day  we  fhall  commemorate,  I  mean 
the  birth  of  the  Saviour  of  the  world.  Herod 
turns  pale  on  his  thron*  ;  the  devils  tremble  in 
hell  ;  the  wife  tr:en  of  the  eaft  fufpend  all  t^eir 
fpecuUtions,  aad  obftrve  no  Cgn  in  the  firma- 
wient,  except  that  \vl;ich  condufts  them  to  the 
place  where  lies  the  iiicainate  Word,  God  man- 
ifest in  the  flesh,  1  Tim.  iii.  16.  an  angel  from 
heaven  is  the  herald  of  the  ^iftoniQiing  event,  and 
tells  the  Shepherds,  Behold  I  bring  you  good  tid- 
ings of  great  joj/f  which  shall  be  to  all  people, 
for  unto  you  is  born  this  day,  in  the  city  of  Da- 
vid, a  Saviour,  which  is  Christ  the  Lord,  Luke 
ii.  10,  11.  the  multitude  of  the  heavenly  host  c\\- 
gerly  dffcend  to  congratulate  menon  the  Word's 
affumpiion  of  mortal  ficfli,  on  his  dwelling  among 
men,  in  order  ro  enable  th»m  to  l/ehold  his  glory^ 
the  glory  of  th:  or.iv  begotten  .  "  .  '      "'.ibcr,  full 


Tht  Birth  of  Christ*.  145 

tf  grace  and  '.futb,  John  i.  14.  they  make  tlie 
itir  rcrouiid  with  iheic  acclamations,  Glorj  to  Gotl 
in  the  b':gbisti  and  on  eartb  peaci^  (^ood  ivill  to- 
Vfard  men,  Luke  ii.  14. 

What  think  ye  ?  Does  this  ftflival  require  no 
preparation  of  you  ?  .  Do  you  imagine,  that  you 
{hall  celebrate  it  as  you  ought,  if  you  content 
yourfclves  with  attending- on  a  few  difcourfes, 
during  which,  perhaps,  >fvhilc  you  are  prcfent  in 
body,  yoa  may  be  abftnt  in  fpirit  ;  or  with  laying 
afide  your  temporal  cares,  and  your  moil  turbu- 
lent paflTions,  at  the  church-gates,  in  order  to  take 
thsni  up  again,  as  foon  as  divine  fervice  ends  ? 
The  king  MelTiah  is  about  to  make  his  triuniphanc 
entry  among  you.  With  what  pomp  do  the  cbil- 
dren  of  this  worldy  who  arc  wijc,  and,  we  may 
add,  magnificent  in  ibeir generatien,  Luke  xvi,  8.. 
celcbfatc  :be  entries  of  ihcir  princes  ?  They 
ttrew^the  roads  with  flowers,  they  raii'c  triumphal 
arches,  they  exprefs  their  joy  in  (houts  of  vid\ory» 
aud  in  fongs  of  praife.  Come,  then,  my  breth- 
ren, let  us  lo-d ay  prepare  the  v'oy  of  the  Lordy 
and  make  bis  patbs  straigbt,  Malt.  lii.  3.  let  us 
^e  Joyful  togetbtr  before  tbe  Lord.,  let  ui  make  a 
joyful  noise  before  the  I^ord  the  King.,  for  he  com'- 
etb  to  j'-idge  tbe  eartb,  Pfa!.  xcviii.  6,  9.  or,  to 
ipcaii  w  a  more  intelligible,  ;ir.d  in  a  more  evan- 
t;ciital  manner,  Come,  yc  mifcrable  finners,  load- 
;b  with  the  unfupportable  burden  of  your  fins  ; 
come,  ye  troubled  coni'ciences,  uneafy  at  the  re- 
niertibrance  cfyour  many  idle  words,  many  crini- 
::rjl  thoughis,  many  abominable  actions  ;  come, 
ye  poor  mortals,  tossed  ivith  tempests  and  not 
comforted,  Ha.  Li*.  11.  condemned  firfl  to  bear 
the  ii.firmities  of  nature,  the  caprices  of  fi  ciety, 
the  victtlitudes  of  age,  the  turns  of  fortune,  anii 
then  th&  horrors  of  death,  and  the  frightful  night 
of  the  tomb  ;  coroei  behold  The  Wvnderful,  Tie 
Cminseilorf  Tbe  Mighty  God,  Tbe  Everlasting 
I'atber,  Tbe  Prince  cf  Peace-  ii'kt-  Iiim  into  your 


V    o 


?.rn}s, 


146  The  Birth  of  Christ. 

arms,  learn  to  dcTirp  nothing  more,  when  you 
pofTefs  him.  May  God  enable  each  of  you,  in 
tranfports  of  joy,  to  fay,  Lord,  now  k-ttest  thou 
tbj  setvafit  depart  in  peace,  for  mine  eyes  have 
seen  tby  salvation.    Amen. 

You  h«T«  heard  the  prophecy,  on  which  our 
meditations  in  this  difcourfe  are  to  turn.  "Un- 
to us  a  child  is  born,  unto  us  a  fon  is  given  ;  and 
the  government  fiiall  be  upon  hi^  (lioulder  :  and 
his  name  Qiall  be  called,  Wonderful,  Gounfelior, 
The  Mighty  God,  Th»  Evcrlafting  Father,  The 
Prince  of  Peace.  Of  the  increafe  cf  his  govern- 
ment and  peace  th&re  fhall  be  no  end,  upon  the 
throne  of  David,  and  upon  his  kingdom,  to  order 
it,  and  to  efiublilh  it,  with  judgment  and  with 
jnftice,  from  henceforth  even  for  ever."  Thefe 
%vord?  are  more  dazzling  than  clear  :  let  us  fix 
their  true  wieaning  ;  and,  in  order  to  afcertain 
that,  let  us  divide  this  difcouife  into  two  p^trts, 

I.  Let  us  explain  the  predi£\ion. 

II.  Let  us  (hew  its  accomplifhment. 

In  the  firft  part,  we  will  prove,  that  the  proph- 
et bad  the  MelTiah  in  view  ;  and,  in  the  fecond, 
that  our  Jefus  had  fully  anfwcred  the  defign  of 
liie  prophet,  and  hath  accomplifhed,  in  tlic  nioft 
ju.ft  and  fublJme  of  all  fenfes,  the  whole  predic- 
tion :   Unto  tts'a  eblld  is  born,  ai;d  fo  on. 

I.  Let  us  explain  the  prophet's  pvedidtion,  and 
let  us  fix  on  the  extraordinary  child,  to  whom  he 
gives  the  magnificent  titles  in  the  text.  Indeed', 
tiie  grandsiir  of  the  titles  fufficiently  determines 
«he  meaning  of  i\tt  prophet  ;  for  to  whom,  ex- 
cept to  the  Mjfiiah,  can  thefe  appellations  be- 
long, The  Wonderful,  The  Counsellor,  The  mighty 
God-,  The  Prince  of  Peace,  The  everlasting  Fa^ 
tber  ?  This  natural  fenfc  of  the  text,  is  fup- 
ported  by  the  authority  of  an  infpircd  writer,  aud 
what  »8,  if  not  of  any  great  weight  in  point  of 
argument,  st  leaft,  very  fmgular  as  an  hi'ftorical 
faft,  it  is   fupported  by  the  authority  c£  an  an- 


The  Birth  of  Chris',  147 

g>el.  The  infpired  writer,  whom  we  mean,  is  St. 
^latthew,  whomanifeftly  alludes  to  the  tv ords  of 
the  text,  by  quoting  thofe  vrhich  precede  them, 
which  lire  cor.nt£led  with  them,  and  which  he 
applies  to  the  times  of  the  MefTiah  :  for,  having 
related  the  imprilonment  of  John,  and,  in  conf«- 
quence  of  that,  the  retiring  of  Jefus  Chrift  into 
Galilee,  he  adds,  that  the  divine  Saviour  came 
and  dwelt  in  Capernaum,  nvbicb  is  upon  the  sea-* 
coast^  in  the  borders  of  Zabulon  and  Nephthalim  : 
that  it  might  be  fuljilled  ivhicb  was  spoken  by 
Esaias  tbe  prophet,  saying.,  The  land  of  Zabii' 
Ion,  and  the  land  of  Nephthalim,  by  tbe  way  of 
tbe  sea,  beyond  Jordan^  Galilee  of  the  Gentiles  : 
the  people  ivbich  sat  in  darkness  sa%v  great  light  ; 
and  to  them  which  sat  in  the  region  and  shadow 
oj  death,  light  is  sprung  up,  Ma.tt.  iv.  12.  The 
angel,  of  whom  I  fpoke,  is  Gabriel  ;  who,  when 
he  declared  to  Mary  the  choice  which  God  had 
made  of  her  to  be  the  mother  of  the  Mefliah,  ap- 
plied to  her  Son  the  charaders,  by  which  Ifaiah 
dcfcribcs  the  child  in  the  text,  and  paints  him  in 
the  fame  colours  :  Thou  shalt  conceive  in  thy 
tuomb,  and  bring  forth  a  son,  and  shalt  call  his 
name  Jesus.  He  shall  be  great,  and  shall  be 
called  the  Son  of  the  Highest  :  and  the  Lord  God 
shall  give  unto  him  tbe  throne  of  his  father  Do' 
vid.  And  he  shall  reign  over  the  house  ofJa~ 
cob  J  or  ever  :  and  of  his  kingdom  there  shall  be  no 
end,  'Luke  i.  3  1,  &^c. 

How  concKifive  foevcr  thefe  proofs  may  appear 
in  favor  of  the  fenfc  we  have  given  of  the  prophe- 
cy, they  do  not  fatisfy  this  intraftable  age,  which 
is  always  ready  to  embrace  any  thing  that  feems 
likely  to  enervate  the  truths  of  religion.  Sin- 
cerity requires  os  to  acknowledge,  that  although 
our  prophecy  is  clear  of  itfelf,  yet  there  arifeih 
lattie  obfcurity  from  the  order  in  which  it  is 
placed,  and  from  its  connedlion  with  the  fore- 
going and   following  vcffes.     On  each   we  will 

endeavor 


^43'  Tht  Birth  of  Chriih 

fudeavor  to  throw  fomc  light,  aird  for  this  pur-' 
pofe,  we  will  go  back,  and  aiialyfc  this,  anJ  the 
two  preceding  chapters. 

"When  Ifaiab  delivered  this  prophecy,  Abas- 
reigned  over  the  kingdom  of  Judah,  and  Pckah, 
the  fon  of  Remaliab,  over  that  of  Ifrael.  Yoa 
rannot  be  ignorant  of  the  mutual  jealoufy  ot 
thefe  two  kingdoms..  There  is  often  inorc  hatred 
between  two  parties,  whofe  religion  is  almoll  the 
fame,  than  between  thofe  whoi'e  doctrines  are  in 
dire£l  oppoiitioDi  Each  confiders  tbe  other  as 
irear  the  truth  :  .each  is  jealous  laft- the  other, 
fliould  obtain  it  :  and,  it  is  more  likely  that  they, 
T?bo  hold- the  ciTe'ntial  truths  ot  religion,  iliould 
furpafs-others  fooner  than  they,-  who  raze  the  very 
foundations  of  it,  the  former  are  greater  objects 
of  envy  than  thelatter^  The  kingdoms  of  J  frael 
and  Judah  were  often  more  envenomed  againfl 
one  another  than  againft  foreigoers.  -  This  was 
the  c^iVia  the  reign  of  Ahas,  king  of  Judah. 
Pfkah,  king  of  Ifrael,  to  the  fltame  of  the  tea 
tribes,  difcovercd  a  difpcution  like  that,  which 
hdth  fometimes  made  the  chwflian  world  blufh  ; 
I  mean,  that  a  Prince,  who  worflvipped  the  true 
God,  in  order  to  deRroy  his  brethren,  made  an  al- 
liance with  an  idolater.^  He  allied  hinjfelf  to 
Rtzin,  a  pagan  Prince,  who  reigned  over  that 
pjirt  of  SyrJa,  which  conilituted  the  kingdom  of 
DaroafcuE.  The  kingdom  of  Judah  had  often 
yielded  to  the  forces  of  thefe  kings,  even  when 
each  had  feparately  made  war  with  it.  No\y 
'.hey-  wtre  united  ;  and  intended  jointly  to  fsll 
on  the  Jews,  and  to  overwhelm,  rather  than  lo 
Lefiege  Jerufalem.  Accordingly,  the  conHerna- 
tion  was  fo  great  in  the  holy  •  city,  that,  the 
fcfipture  fays,  The  heart  of  Abaz  was  monedy  . 
grul  the  heart  of  his  peojtle,  as  the  tree.':  oj  the 
'ivootl  are  moved  with  the  nviuJ,  Ifa.  vli.  2. 

Although  the  kingdom  of  Jud-ah  had  too  well 
deferyed  the   ptn-lhrnen-t?,   which  threatened  it  j 

and 


The  Birth  of  Chriii.  149 

and  although  a  thoufand  outrages,  with  which  the 
inhabitants  had  iniulted  the  Majcfty  of  heaven, 
feemed  to  guarantee  their  country  to  the  enemy, 
jret  God  came  to  their  afliftance.  He  was 
touched,  if  not  with  the  finccrity  of  their  re- 
pentance, at  lead  with  the  excefs  of  th»ir  miferies. 
He  commanded  Ifaiah  to  encourage  their  hopes. 
He  even  promifet'  them,  not  only  that  all  tlie 
dtfigns  of  their  enemies  fliould  be  rendered  abor- 
tive :  but  that  the  two  confederate  kingdoms, 
within  three  score  and ^ve  year?,^  ver.  8.  Ihould 
be  entirely  deflroyed.  Moreover,  he  gave  Abaz 
the  choice  of  a  fign  to  convinc*  himf'clf  of  the 
truth  of  the  promife.  Ahaz  was  one  of  the 
mod  wicked  kings,  that  ever  fat  on  the  throne  of 
Judah  :  fo  that  the  fcriptare  could  give  no  worfc 
charafler  of  this  prince,  nor  defcribe  his  perfc- 
verance  in  fin  more  fully,  than  by  faying,  that 
lie  tvas  altvays  Aba%.*  He  reftrfed  to  choofe  a 
fign,  not  becaufe  he  felt  one  of  thofc  noble  emo- 
tions, which  makes  &  man  fubmit  to  the  teflimo- 
aiy  of  God  vs>itbout  any  more  proof  of  its  truth 
than  the  teftimony  itfeW  ;  but  becaufe  he  was 
inclined  to  infidelity  and  ingratitude,  and,  proba- 
bly, becaufe  he  trufted  in  his  ally,  the  king  of 
Affyria.  NotwiihRanding  his  refufal,  God  gave 
him  Cgns,  and  informed  him,  that  before  the 
prophet's  two  children,  one  of  whom  was  already 
born,  and  the  other  would  be  born  (hortly,  fliould 
arrive  at  years  of  difcretion,  the  two  confederate 
kings  fliould  retreat  frori  Judca,  and  Ihould  be 
entirely  deflroyed. 

Of  the  firfl  child,  fee  what  the  feventh  chapter 
of  the  Revelations  of  our  prophet  fays.  We  are 
there  told,  that  this  fon  of  the  prophet  was 
named  Shearjafliub,  that  is,  the  remnant  shall 
return,  ver.  3.  a  name  expreflive  of  the  meaning 

of 

•  2  Chron.  xxviii.  22.  Thit  is  that  king  Ahaz.  Eng-,, 
Verfion.  CV*to/f  toujours /c  roj  Jc/6a3.  Fr,  Idan  crat 
rex  Acbaz.  Jun.  Trcmel. 


T50  The  Birth  of  Chrisd 

of  the  ngn,  which  declared  that  the    Jews  (hould^ 
return  from  their  rebellions,  and  thai  God  would 
return  from-his  angers.   The  other  child,  then  un- 
born, is  mentioned  in  the  eighth    chapter,   where' 
it  is  faid  the  prophetess  ban  a  son,  ver.  3. 

God  commanded  the  prophet  to  take  the  firfir' 
child,  2nd  to  carry  him  to  that  pool,  or  piece  of 
■water,  which  was  formed  by  the  waters  of  Sildah, 
vhich  fupplied  the  flieam  known  by  the  name  of 
TJi^e  fuUcr's coJiduitf^.Kings  xvili.  17'.  and  w^hish 
was  at  the  foot  of  the  eaflern  wall  of  Jerafalem.  • 
The  prophet  was  ordered  to  produce  the  child  in 
the  prefence  of  all  the  affrighted  people,  and  to- 
fay  to  them,  Before  this  child  sball  knonn  to  re- 
fuse the  evil,  and.  choose  the  good,  the  land  thai 
tbou-alborrest,  shall  be  forsaken  of  both  her' 
kings,  IFa.  vii,  16.  If  this  tranilatinn  be  retain* 
ed,  the  land  fignifies  the  kingdom  of  Ifrael,  and  ' 
that  of  Syria,-  from  which  the  enemy  came,  and 
^»hich,  on  account  of  their  coming,  the  Jews  ab-- 
Jiorredt  I  fhould  rather  render  the  words,  tk& 
land,  for  'ivbich  thoitart  ajraid,'  and  by  the  land 
uiiderftand  Judea,  which  was  then  in  a  very  .dan- 
gerous tlatc.  But  the  prophecy  began  to  be  ac*- 
compli/hed  in  both  fenfcs  about  a  year  after  it 
was  uttered.  Tiglath  PileTer,  king  of  Affyria, 
not  only  drew  off  the  forces  of  Resin  and  Pckah,^ 
from  the  liege  of  Jerufalera,  blit  he  drave  Ihem 
all^jfrom  their  own- countries.  He  f.rft  attacked". 
Damafeusi  Rezt-n  quitted  hii  intended  con';iuefl, 
and  returned  to  defend  his  capital,  where  he  waa 
ilain^;  and  all  his  peop'tc  were  carried  into  cap- 
tivityj  2  Kfngo  xvi.  9.  Tiglath  Pilefei"  then 
marc hfed  into  the  kingdom  of  Ifrael,  and  vi£lory 
luarched  along  with  him  at  the  head  of  his  army, 
i  Chron.  v.  '26,  He  fubdued  the  tribes  of  Reu- 
ben and  Gad,  and  the  half  tribe  of  ManafTeh,  all 
the  inhabitants  of  Galilee,  and  the  tribe  of  Neph- 
thalim,  and  carried  thera  captives  beyond  Eu- 
j^jtatea  ;  and  fixtj_  five  years  atcci,  that  is,  fixiy 

five 


The  Birth  of -Christ,  v^i 

J-.vc-  years  after  the  prediftion  of  the  total  ruin  of 
'.he  kingdom  of  Ifraelby  the  prophet  Amos,  the 
prophecy  was  fulfilled  by  SalnianalTar,  chap,  viio 
li.  according  to  the  language  of  our  prophet, 
Kvilbin  three  score  and  jive  years  shall  Ephrnini 
ht  broken^  ibat  it  he  not  apecfple,  Ifa.  vii.  8.  Thus 
was  this  prophecy  accompli Ihcd,  he/ore  this  child 
ii'j//  knoij  to  refuse  the  evil,  and  choose  the  goo J^ 
the  land,  for  which  tbou  art  afraid,  shall  be  for- 
saken of  both  her, kings, 

God  determined  that  the  prophet's  leconcl  chifd 
fhould  alfo  be  a  fign  of  the  truth  of  the  fame 
pron>ife.  He  affured  Ifaiah,  that  before  the 
chifd,  who  Jhould  fhortly  be  born,  could  learn 
to  articulate  the  firft  founds  which  children  were 
taught  to  pronounce^;  "  before  the  child  fliould 
have  knowledge  to  cry,  My  falser,  and  my  moth- 
er, thi  riches  of  Damafcus,  -and  the  fpoil  of  Sama- 
ria," that  is,  of  the  kingdom  of  Ifrael,  "  (liould 
be  taken  away  by  the  king  of  AfTyria,"  chap,  viii, 
1.  This  is  th&.  fame  promife  confirmed  by  a 
'econd  fign.  God  afually  giveth  more  than  one, 
when  he  coafirmcth  any  very  interefting  predic- 
tion, as  we  fee  in  the  hiflory  of  Pharaoh,  and  the 
patriarch   Jofeph,  Ge;i.  xli.  1,  8cc. 

But,  as  all  the  mercies  that  were  fceflowed  on 
the  Jews  from  the  time  of  Abraham,  were  ground- 
ed on  the  covenant,  which  (lod  had  made  with 
:hat  patriarch,  their  common  father  and  head  ; 
')r  rather,  as,  fince  the  fall,  men  could  expert 
",;)  favor  of  God  but  in  virtue  of  the  mediator  of 
the  church  ;  it  is  generally  to  be  obferved  in  the 
prophecies,  that  when  God  gave  them  a  promife, 
he  dired^ed  their  attention  to  this  grand  obje£l. 
Either  the  idea  of  tl>c  covenant,  or  the  idea  of 
the  mediator,  was  a  feal,  which  God  put  to  his 
-promifes,  and  a  bar  againft  the  unbelief  and  dif- 
truflof  his  people.  Zvery  thingf  might  be  ex- 
f  ed^.ed  from  a  God,  whofe  goodnefs  was  fo  infi- 

4litC; 


^52  The  Birth  of  Christ, 

nite,  as  to  prepare  fuch  a  noble  vidim  for  the 
falvation  of  mankind.  He,  who  would  confine 
Sataa  in  evcrlalling  chains,  and  vanquifh  lin  aud 
death,  was  fully  able  to  deliver  his  people  from 
the  incurfions  of  Rezin,  and  Pekah,  the  fon  of 
Remaliah.  To  remove  the  prefent  fears  of  the 
Jews,  God  reminds  them  of  the  woncters  of  his 
love,  which  he  had  promifed  to  difplay  in  favor 
of  his  church,  in  ages  to  come  :  and  commands 
his  prophet  to  fay  to  them,  "  Ye  trembling 
.Ie*v«s  of  the  wood,  fliaiken  with  every  wind, 
peace  be  to  you  !  Ye  timorous  Jews,  ceafe  your 
fears  I  let  not  the  greatnefs  of  this  temporal  de- 
liverance, which  I  now  promife  you,  excite  your 
doubts  !  God  hath  favors  incomparably  greater 
in  (tore  for  you,  they  (hall  be  your  guarantees  for 
thofe,  which  ye  are  afraid  to  expeft.  Ye  are  in 
coD'v^nant  with  God.  Ye  hare  a  right  to  expect 
thofe  difplays  of  his  love  in  your  favor  which  are 
lead:  credible.  Remember  the  blessed  secd^ 
which  he  promifed  to  your  anceflors.  Gen.  xxii. 
18.  "  Behold  !  a  virgin  fliall  conceive  and  bear 
a  fon,  and  fhall  call  his  name  Immanuel,"  Ifa.  vii, 
14.  The  fpirit  of  prophecy,  that  animates  me, 
enables  me  to  penetrate  through  all  the  ages  that 
fcparate  the  prefent  moment  from  that  in  which 
the  promife  Qial!  be  fulfilled.  I  fee  the  divine 
i-.hild,  my  "  faith  is  the  fubllance  of  things  hoped 
for,  the  evidence  of  things  not  feen,"  Heb.  xi.  1. 
and  grourvded  on  the  word  of  that  God,  who 
cbangeth  not^  Mai.  iii.  6.  who  "  is  lot  a  man, 
that  be  fliould  lie,  neither  the  fon  of  man,  that  he 
{liould  repent,"  Numb.  iii.  19.  1  dare  fpeak  of 
a  miracle,  which  will  be  wrought  eight  hundred 
years  hence,  as  if  it  had  been  wrought  to-day, 
"  Unto  us  a  child  is  born,  unto  us  a  fon  is  giv- 
e>n,  and  the  government  fliall  be  upon  his  rtioul- 
der  :  and  his  name  fhall  We  called,  Wonderful, 
Counfcllor,  The  mighty  God,  The  everlafting 
Father,  ThePripce  of  Peact," 

This, 


The  Birth  of  Christ.  153 

This,  my  brethren,  is  the  prophet's  fcopc  in  tkic 
three  chapters  which  we  have  analyzed,  and  par- 
ticularly in  the  text.  But,  if  any  one  of  you  re- 
ceive our  expofition  without  »ny  farther  difcuf- 
fion,  he  will  drfcover  more  docility  than  wtf  re- 
quire, and  he  would  betray  his  credulity  without 
proving  his  conviftion.  How  often  doth  a  com- 
mentator fubditute  his  own  opinions  for  ihofe  of 
•his  author,  and  by  forging,  if  I  iney  be  allowed 
to  Ipeak  {o^  a  new  text,  elude  the  difficulties  of 
that  which  he  ought  to  explain  ?  Let  us  aft 
more  ingcnuoully.  There  are  rwo  difficulti'^s, 
which  attend  our  comment  ;  one  is  a  particular, 
the  other  is  a  general  difficulty. 

The  pcrticular  difficulty  is  this.  Vv^e  have 
•  foppofed,  that  the  myfterions  child,  fpoken  of  in 
our  text,  is  the  fame,  of  Avhom  the  prophet  fpca^ks, 
'.▼hen  he  fays,  "  A  virgin  Ihall  conceive  and  bear 
a  fon,  and  fliall  call  his  name  Immanuel  :"  and 
that  this  chillis  different  from  that,  whom  Ifaiah 
gave  lor  a  lign  of  the  prcfent  temporal  deliver- 
ance, and  of  whom  it  is  faid,  "  before  (he  child 
Ihall  know  to  refufe  the  evil,  and  choofe  the  good, 
the  land,  that  thou  abhorred,  ihall  be  forfaktn  of 
both  her  king?."  This  fuppofition  does  not  feeiw 
to  agree  with  the  text  ;  read  the  following  ver- 
fc3,  which  are  taken  from  the  feventh  chapter. 
"  Behold  !  a  virgin  fliall  conceive,  and  Jjear  a 
fon,  and  fliall  call  his  name  Immanuel  :  Butter 
and  honey  (halt  he  eat,  that  he  may  know  to  re- 
fufe the  eril,  and  choofe  the  good.  Rut  before 
the  child  fliall  kHovv  to  refufe  the  evil,  and  choofe 
the  good,  the  land,  that  thou  abhorreft,  fliall  be 
forfaken  of  both  her  kings,"  ver.  14,  15,  16. 
Do  not  the  laft  words,  "  before  the  child  fliall 
know  to  refufe  the  evil,  and  choofe  the  good," 
feem  to  belong  to  the  words  wiiich  inimed'ately 
precede  them,  *'  Behold  1  a  virgin  (liall  coiiceiv?, 
and  bear  a  fon  ?"  Immanuel^  threo,  who  was  t« 
be  born  of  a  virgin,    could  not   be  the  Mcifiah  ; 

O  tljC! 


154  The  Birik  of  ChrhL 

the  prophet  muft  mean  the  child,  of  wliom  he  faid, 
before  he  kno'S  to  refuse  ihe  evil,  and  cJioos-e  the; 
good,  Jiidea  (liall  be  cielivcred  from  the  two  con- 
federate kings. 

How  indi(Toh)hle  foever  this  obirdlion  may 
appear,  it  is  only  an  apparent  difficulty,  and  it 
lies  lefs  in  the  nature  of  the  thing,  than  in.  the 
arrangement  of  the  terms.  Reptrfent  to  your- 
feives  ihe  prophet  executing  the  order,  which' 
God  had  given  him,  as  the  third  verfe  o£  the 
f«venth  chapter  relates.  **  Go  forth  now  to  meet 
Ahaz,  thou,  and  Shearjalhub  thy  fon,  at  the  end 
of  the  conduit  of  the  uppei  pool."  Imagine 
Ifaiah,  in  the  prtfencc  of  the  Jews,  holding  his 
ion  Sliearjalliub  in  his  arms,  and  -addreffing  thcni 
in  this  manner.  The  token,  that  God  gives  you, 
of  your  prefent  deliverance,  that  he  is  dill  your 
God,  and  that  ye  are  ftill  his  covenant  people,  is 
the  renewal  of  the  promife  to  you,  which  he  mad« 
to  your  ancefiors  concerning  the  Mefliah  :  to 
convince  you  of  tlie  truth  of  what  I  afferr,.!  dif- 
charge  my  commiifion,  "  Behold  1  a  virgin  Ihall 
conceive,  and  bear  a  fon,  and  Ihail  call  his  name 
Immanuel,"  that  is,  God^ivitb  us.  He  ffiall  be 
brought  lip  like  the  childfen  of  men,  "  butter  and 
honey  (hall  he  eat,  until  he  know  to  refufs  the 
evil,  and  choofe  the  good,"  that  is,  until  he  ar- 
rive at'  years  of  maturity.  In  virtue  of  this 
promife,  which  will  not  be  ratified  till  ferae  ages 
have  expired,  behold  what  I  promife  you  now  ; 
before ^tbe  child,  not  before  the  child,  whom,  I 
fajd'JLul  now,  a  virgin  should  bear  :  but  before 
the  child  in  my  arms,  (the,  phrafe  may  be  rendered 
before  this  child)  before  Shearjafliub,  whonj  I 
now  lift  up,  "  (hall  know  to  reful'e  the  evil,  and 
chosfe  the  good,  the  land,  for  which  ye  are  in 
trouble,  fhall  be  forfaken  of  both  her  kings." 
Tou  fee,  my  brethren,  the  child,  whom,  the  proph- 
et faid,  a  •virgin  should  conceive,  could  not  be 
Shearjafliub,  who    was  a<5lually    prefent  in    his 

father's 


The  Birth  of  Chrhi.  155 

tsUier's  arms.  The  difficulty,  therefore,  is  on!/ 
r.pparent,  and,  as  I  obfervcd  before,  it  lay  in  tht; 
arrangement  of  the  terms,  and  not  in  the  natiiid 
of  the  thing.  This  is  our  anfwer  to  what  I  call- 
ed ^particular  difiiculty. 

A  general  objedlicn  may  be  made  againd  the 
wanner  in  which  we  have  explained  thffe  chap- 
tei3,  and  in  which,  in  general,  we  explain  other 
prophecies.  Allow  ine  to  (tate  this  objedlion  in 
ail  its  force,  and,  if  I  may  ufe  the  expreflion,  in" 
a!!  its  enormity,  in  order  to  fHSiw  you,  jn  the  end, 
all  Its  levity  and   folly. 

The  odiuus  objeAion  is  this.  An  unbelievev 
%vould  fay,  tlie  three  chapters  of  Ifaiah,  of  whicn 
you  have  given  an  arbitrary  analylis,  are  equivo- 
cal and  oblcure,  likie  the  greateft  part  of  tlioit 
compilations,  which  compofe  the  book  of  the 
vifionary  flights  of  this  prophet,  and  like  all  tiis 
writings,  that  are  called  predictions^  propkecie.-:, 
revelations,  Obfcurity  is  the  grand  charader 
of  them,  even  in  the  opinion  of  thofe  who  have 
[^iven  fnblime  and  curious  explanations  of  them. 
They  are  capable  of  feveral  fenfes.  Who  hath 
received  authority  to  develope  thofe  ambiguous 
>^'ritings,  to  determine,  the  true  meaning,  among' 
the  many  different  ideas,  which  they  excite  in  the 
reader,  and  to  each  of  which  the  terms  are  alike 
applicable  !  During  fevcnteen  centuries,  chrif- 
tians  have  racked  their  invention  to  put  a  fenfe 
on  the  writings  of  the  prophets  advantageous  to 
chriflianity,  and  the  greated  geniufes  have  en- 
U'jHVored  to  interpret  them  in  favor  of  the  chrif- 
tian  religion.  Men,  who  have  been  famous  for 
Jieir  erudition  and  knowledge,  have  taken  the 
niofl  laborious  pains  ta  methodize  thefe  waitings  ; 
one  generation  of  great  men  hath  fucceeded  an- 
other in  the  undertaking;  is  it  aftonifliing  that 
fome  degree  of  fuccefs  hath  attended  their  labors, 
and  that  by  dint  of  indefatigable  induftry,  they 
have  rendered  thofe  prophecies  venerable,  which 

would 


io6  The  Birth  of  Ckrisi. 

would  bSve  been  accounted  daik  and  void  of  de- 
ngn,  if  lefs  pains  had  been  taken  to  adupt  a  de» 
figi;,  and  lefs  violeBce  had  bcea  ufed  in  arranging 
;);«»!)  in  order  ?• 

i'his  is  the  objection  in  al!  its  force,  and,  as  I 
faid  before,  in  all  its  enorn^ity.  Let  ns  inquire 
whether  we  cap  give  a  folution  prcporiional  to 
this  boafitd  objeftjoo  of  infidelity.  Our  anfwtr 
•will  be  compriied  in  a  chain  of  p.ropofitions,  which 
■will  jruard  you  again fl  thoft-,  -who  find  myftical 
uiesnings,  wh^ve  th«re  are  none,  as  well  as  againft 
thoit,  who  difnwn  them,  where  they  are.  To 
thefe  pnrpofes  attend  to  the  following  propolitions. 
1-.  They  were  Bot  the  men  of  our  age,  vrho 
forged  the  book,  in  which  we  imagine,  we  dif- 
corer  fach  profound  knowledge  :  we  know  it  is 
X  book  of  tfec  moR  venerable  antiquity,  and  we 
f.an  demonl^rate  that  it  is  the  moft  ancient  book 
fB  the  world. 

3.  This  venerable  antiquity,  howeve<,  ia  not 
tbe  chief  ground  of  our  admiration  :  the  bentvo- 
leiict  of  its  dcfign  ;  tlie  grandeur  of  its  ideas  ; 
the  fublimity  of  its  doftrines  ;  the  Ijolinefs  of  its 
precepts  ;  are,  according  to  our  notion  of  thing?, 
if  not  abfolute  prooSs-of  its  divinity,  at  leaf!,  ad- 
vantageous prefureptioBS  in  its  favor. 

J.  Afflongdivers  truths  which  it  contains,  and 
•which,  it  may  be  fuppofcd,  fome  fuperior  geniai- 
es  might  have  difsovered,  I  meet  with  l"on-;e,  the 
attainment  of  \v-hich  I  cannot  reafonably  attribute 
to  tbe  human  mind  :  of  this  kind  are  forae  pre- 
diftions,  ohfcurc,  I  grant,  to  thole  to  whom  they 
were  firft  delivered,  but  rendered  very  clear  fmce 
by  the  events.  Such  are  thefc  two  aniong  many, 
others.  The  people,  who  are  in  covenant  with 
God,  (hall  be  excluded  ;  add  people,  who  are 
not,  ihall  be  admitted.  I  fee  the  accompliilinienc 
of  theie  predidlions  with  my  own  eyes,  in  the 
rejedticH  of  the  Jewe,  and  in  the  calling  of  the 
Gcutiles. 

A.    Th" 


The  Birth  of  ChrisL  157 

4..  The  fuperior  cliaraclers,  which  fignalixe 
tbefe  books,  give  thein  the  right  of  being  myflcii- 
ous  m  fome  places,  without  expofing  them  to  the 
charge  of  being  equivocal,  or  void  of  meaning  ; 
for  fome  works  have  acquired  this  right.  When 
n  author  hath  given  full  proof  of  his  capacity  in 
jtne  propcfitions,  which  are  clear  and  intelligi- 
ble ;  and  when  he  expreffeth  himfelf,  in  other 
places,  in  a  manner  obl'cure,  and  hard  to  be  under- 
l^ood,  he  is  not  to  be  taxed,  sli  on  a  Hidden,  with 
writing  irrationally.  A  meaning  is  to  be  loughu 
in  his  expreflions.  It  is  not  to  be  iuppofed,  that 
gcniufes  of  the  higheR  order  fink  at  once  be- 
neath the  loweft  minds.  Why  do  we  not  enter- 
.din  fuch  notions  oi"  our  prophets  ?  Why  is  not 
•iiie  lame  juftice  due  to  the  extraordinary  men, 
Avhofe  reipeftable  writings  we  arc  pleading  for  ; 
o  our  Ifaiahs,  audi  Jeremiahs,  which  is  allowed 
.0  Juvenal  and  Virgil  ?  What  I  fliall  fome 
netty  thought  cf  the  latter,  fliall  fome  ingeni- 
Jijs  liroke  of  the  former,  conciliate  more  refpedl 
ci  them,  than  the  noble  I'entiments  of  God,  tlic 
.ablime  riodrines,  and  the  virtuous  precepts  of 
ije  holy  Icriptures,  can  obtain  for  the  writers  of 
:iie  bible  ? 

5,  We    do    not   pretend,  however,  to   abuftj 
iiTt    refpedl,  v/hich  it    would   be  unjufl  to  with- 
..:Id  from   ovr  authors.     We  do  not  pretend   to 
iay  that  e^eiy  obfcure  palTage  contains  a  myftery, 
or  tiiat,  .whenever    a  pafTage  appears    unintelligi- 
ble, Wc/  have  a    right  to    explain  it    in    favor  of 
the  do^rine,  which  we  profefs  :   but  we   think  it 
i^ht  to  confider  sny  pafl.ige  in    thefe  books  pro- 
'  stical,  "When  it  has  the  three  following  marks. 
>"  drft  is  tbe  insufficiency  of  the. literal  mean' 
^.     I  mean,    a  text    mud    be    accounted    pro. 
i.elical,  wlien  it  cannot  be  applied,    without  of- 
'■■""r  violence  to  the   language,  to   any   event, 
11   out  when  it  was  fpoken,  or  to  any  then 
y.    ,.  iit,  or  paft  objed't.' 

0  2  2.  The 


*58  Tkt  Birth  of  Chht: 

2.  The  fecorid  chara£\er  of  a  prophecy,  is  an 
infallible  eommentarj,  I  mean,  when  an  autlior 
of  acknowledg^cd  authority,  gires  a  prophetical 
fciife  to  a  paffdgc  under  Gonfideratioii,  we  ought 
to  fubmit  to  his  aOthoriry,  and  adoprhis  mean- 
ing.     ^     . 

3.  The  laft  charafter  is  a  perfect  conformity 
between  the  prediction  and  toe  event.  I  mean, 
when  prophecies,  compared  with  events,  appear 
to  have  been  complete!/  accompliUied,  Icveral 
ages  after  they  had  been  p.romulged,  it  cannof 
be  fairly  urged  that  the  tonformiiy  was  a  luck/ 
kit  :  but,  it  ought  to  be  acknowledged,  that  the 
prophecy  proceeded  iioa:  Gcd,  who,  being  alone- 
capable  of  forefeting  what  Y'ouid  happen,  mas 
alone  capable  of  forcrflling  tie  event,  in  a  ;nan- 
H«r  fo  circamllantial  aad  exa\S.  All  thrfe  ch'-u- 
aclers  unite  in  favor  of  the  text,  v^hich  we  have 
been  explaining,  and  in  favor  qf  the  three  chap- 
tcfi,  which   wc  have,  in  gen'«ra?j  expounded. 

Thefirl\cha'Va4\tr,  that  is,  tl,%  infglSciency  of 
a  literal  fcnfe,  agrees  with  our  t:t[;lica:ion.  Let 
any  event,  ii4  the  titne  of  Ifaiah,  be  named,  any 
eliild  born  •»hcn,  or  foon  after,  cf  whom  the 
prophet  could  reafonably  affirm  wiiat  he  does  in 
cur  test,  and  in  tae  other  verfe,  which  we  have 
coHnefted  with  it.  "  A  virgin  fhall  eonccive-, 
and  bear  a  fon,  and  (liali  call  his  a^invc  Imraanu- 
cl.  Unto  U3  a  child  is  born,  Bnio  as  afon  is  giv- 
en ;  and  the  government  fiiall  be  upon  bis  fliour- 
lier  :  and  his  nanre  fhaH  be  called,  Woiiaerfal., 
Counfeilor,  The  migh-ty  God,  The  cvcriaftici;' 
Father,  The  Prince  of  Peace." 

The  fecond  diftinguilhing  mark,  that  w,  ar>  in- 
fallible commentary,  agrees  with  our  expiicaticx. 
Our  evangeiilU  aud  apoftles,  thoic  venerable 
men,  whofe  mifllon  comes  recoramended  to  us  by 
the  moft  glorious  miracles,  by  the  healing  of  the 
fick,  by  the  expulfion  cf  demons,  by  the  raifing 
©f  the  dead,  by  a  general  fubveiticii  of  all  ni- 

turt*^ 


The  Birth  of  Ckrhl.  15^, 

mre,  our  evar>gelifts  and  upoftlcs  took  tbefe  pal- 
fages  in  the  lame  lente,  in  which  yc  take  theiir^ 
ihty  underHood  them  of  the  MeiRah^  as  we  have 
obferved  before. 

The  third  charaSktr,  that  is,  a  pert'edt  con- 
formity between  event  and  prediction,  agrees  al- 
fo  with  our  explication,  \Vc  aclaal'y  find  a 
cbiidy  fome  ages  after  the  time  of  Ifaiali,  who 
exadily  anfwcrs  the  defcriptio*  of  him,  of  whom 
♦.he  prophet  fpoke.  The  features  arefitnilar,  and 
we  own  the  iikenefs.  Our  Jefos  w»«  really  born 
of  a  virgin  ;  he  was  truly  Imrnanuel,  God  wiib 
us  :  in  him  are  really  united,  all  the  titles,  and 
kll  tlie  perfcAioiis,  of  the  "  Wonderful,  Tl;j 
Cuunlellor,  The  mighty  God,  The  cverijfting 
Father  ;"  as  we  will  prefently  prove.  Can  ws 
help  giving  a  myft«rious  meaning  to  thefe  pal- 
Higes  ?  Can  we  rcfofe  to  acknowledge,  that  tl:<i 
piophct  intended  to  Ipeak  of  the  Meiiiah  ?  Tl.efe 
are  the  fleps,  and  this  is  the  end  of  our  rocdita- 
lion  in  favor  of  the.  niyflical  fenfe,  which  we 
Jsave  afcribed  to  the  words  of  the  text. 

Would  to  God,  the  enemies  of  our  myneries 
would  open  their  eyes  to  tbefe  cbjeifls,  and  ex- 
amine the  weight  of  tbefe  arguments  !  Would 
to  God,  a  lovr,  I  bad  almcft  faid  a  rage,  for  in- 
dependency,  for  a  fyftcna  that  indulges,  and  in. 
ilamts  the  pailion*,  had  no:  put  fome  people  o;i 
©ppoling  thefe  proofs  1  Infidelity  and  fcepticifni 
would  have  made  lefs  havoc  among  us,  and 
would  not  have  decoyed  away  fo  many  difciples 
from  truth  and  virtue  I  And  would  to  God  alfo, 
thriflian  minifters  would  never  attempt  to  attack 
the  fyftcms  of  infidels  and  fceptics  without  the 
armour  of  demonftration  !  Would  to  God,  lova 
of  the  raarvellcos  may  no  more  dazale  the  im- 
aginations of  thofe,  who  ought  to  be  guided  by 
truth  alone  1  And  would  to  God,  the  iimplici- 
ty  and  the  fupcrllition  of  the  people  may  never 
more  contribute  to  fopport  thM  authority,  w hick 

ibmc 


l6o  The  Birth  of  ChrtsL 

fome  lafli  and  dogmatical  geniufes  ufurp  !  Truth 
ihould  not  borrow  the  arms  of  iaUehood  cc  de- 
iVnd  itfelC  ;  nor  virtuf  thofe  of  vice.  Advan- 
tages {liould  not  be  given  to  unbelievers  and 
heretics,  under  pretenca  of  oppofing  hcrefy  and 
unbelief.  AVe  fhauld  render  to  God  a  reasoncr 
hie  seiTi'ce,  Rom.  xii.  1.  we  fliould  be  all  spirit- 
val  men,  jud^wg  all  things^  1  Cor.  n.  15.  accord- 
ing  to  trie  exprefiion  of  the  apoftle.  But. I  add 
no  more  on  this  article. 

Hitherto  we  have  fpnken,  if  I  may  fay  fn,  to 
reafon  only,  it  is  tioje  now  to  fpeak  to  confcience. 
We  iiave  been  preaching  by  arguments  and  iy!- 
logifms  to  the  underftanding,  it  is  time  now  to 
preach  by  fentinicnts  to  the  heart*  Keligion  is 
not  made  for  the  mind  alone,  it  is  particularly 
addrefl'cd  to  the  heart,  and  to  the  heart  I  would 
prove,  that  our  Jefas  hath  accomplillied,  in  the 
moft  fublime  of  alt  fenles,  this  prophecy  in  t'le 
text  :  Unto  xis  a  child  is  born,  unto  us  a  sen  is 
given,   and  fo  oo.     This  is  our  fecond  part. 

II.  The  terms  ibrone,  kingdom,  government, 
are  metaphorical,  when  ihey  are  applied  to  God, 
to  his  Meffiah,  to  the  end,  which  religion  pro- 
pofeth,  and  to  the  felicity,  which  it  procure.s. 
They  are  very  imperfeft,  and,  if  I  may  venture 
to  fay  fo,  very  low  and  mean,  when  they  are  uftd 
to  rcprefent  objefts  of  fiich  infinite  grandeur. 
No,  there  is  nothing  i'ufticiently  noble  in  the 
charad\ers  of  the  greateft  kings,  nothing  wife 
enough  in  their  maxims,  nothing  gentle  enough 
in  their  government,  nothing  pompous  enough 
in  their  courts,  nothing  fufficiently  glorious  in 
tlieir  exploits,  to  reprefent  fully  the  grandeur  and 
glory  of  our  Meffi-nh. 

Who  is  a  king  ?  What  is  a  throne  ?  Why 
have  we  mafters  ?  Why  is  fovereign  power 
lodged  in  a  few  hands  ?  and  what  determines 
mankind  to  lay  afide  their  independence,  and  to 
lofe  their  beloved  liberty  ?     The  whole  implies, 

my 


The  Birth  of  ChriU,  a  61 

my  brethren,  fome  moitlfjring  truths.  We  have 
not  ivnowleclge  fufficient  to  guide  ourfelves,  ancl 
we  neecl  minds  wil'er  than  our  own  to  infpedt  and 
to  dir/£l  our  conduft.  We  are  indigent,  and 
fuperior  beings  moft  fupply  our  wants.  We 
have  enemies,  and  we  mud  have  guardians  to  pro» 
te<5l  us. 

Miferable  men  1  how  have  you  been  deceived 
iM  your  expectations  ?  Wbat  diforders  couli 
anarthy  have  produced,  greater  than  thofe,  -whicia 
have  fometiines  proceeded  from  fovereign  au- 
thority I  Yoo  i'ought  guides  to  diredl  you  :  but 
you  have  fometimes  fallen  under  the  tuition  of 
njen,  who,  far  from  being  able  to  conduft  a 
•whole  people,  knew  not  how  to  guide  themfelves. 
You  fought  nurfing  fathers,  to  fuccour  you  in 
your  indigence  :  but  you  have  fallen  fometimee 
into  the  hands  of  men,  who  had  no  other  dcfig'.is 
than  to  impoveridi  tb«ir  people,  to  enrich  themr 
fclvcs  with  the  fubdance,  and  to  fatten  them- 
felves with  the  blood  of  their  fubjcds.  You 
fought  guardians  to  protedl  you  from  your  snc- 
Hiies  :  but  you  have  fometimes  found  executioR- 
era,  who  have  ufcd  you  with  greater  barbarity, 
than  your  mofl  bloody  enemies  would  have  done. 

But,  all  thefe  melancholy  truths  apart,  fuppofe 
tfce  fine  notions,  which  we  form  of  kings  and  of 
royalty,  of  fovereign  power,  and  of  the  hands 
that  hold  it,  were  realized  :  how  incapable  are 
kings,  and  hov/  inadequate  is  their  government, 
to  the  relief  of  the  innumerable  wants  of  an  im- 
mortal foul  1  Suppofc  kings  of  the  moft  tender 
fentiments,  formidable  in  their  armies,  and  abund- 
ant in  their  trcafuries  ;  could  they  heal  the  mal- 
adies, that  afilidl  us  here^  or  could  they  quench 
our  painful  third  for  felicity  hereafter  ?  Ye 
Cxfars  1  Ye  Alexanders  !  Ye  Trajans  !  Ye, 
who  were,  fome  of  you,  like  Titus,  the  parents  of 
your  people,  and  the  delights  of  mankind,  ye 
thunderbolts  of   war  !     Yc  idols  of   the   world  I 

What 


i62  The  Birth  of  ChriU. 

What  doth  all  your  pomp  avail  me'*  Of  wbat 
life  to  me  are  all  year  j^erj'onal  ooalrhcations, 
ancl  all  your  reg'ai  m^tgrfticence  ?  Cnn  you,  Gaii 
tb<fy,  diiripate  toe  clarkneis,  thnt  envelopes  mc  ; 
calm  the  confcieiice,  that  accofes  atid  torments 
me;  reconcile  me  to  God  ;  free  me  from  the 
controol  of  my. commanding  a;id  tyrannical  paf- 
fions  ;  deliver  me  from  death  ;  and  difcover  im- 
inortal  happinefs  to  me  ?  Ye  earthly  gods  T  ijg'- 
n'orant  and  wretched  like  me  ;  obieifls  like  me  of 
the  difpleafure  of  God  ;  like  me,  expofed  to  the 
miferies  of  life  ;  flaves  to  yoor  pailLons  lik*  me  ; 
condemned  like  me  to  that  frightful  night  in 
which  death  involveth  ?.ll  mankind  ;  ye  can  re- 
lieve neither  your  own  miferies  nor  mine  1 

Shevf  me  a  governnjent,  that  fupplica  tbcfe 
■wants  :  that  is  the  empire  I  feek.  Shew  me  a 
king,  who  will  ccr.dafV  me  to  the  felicity,  to 
which  I  afpire  :  fuch  a  king  I  Ibiig  to  obey.  My 
"brethren,  this  empire  we  are  preaching  to  you  : 
Such  a  king  is  the  king  Meiliah.  Unto  us  a 
child  is  dorn,  unto  us  a  son  is  given,  the  govern- 
ment shall  be  upon  his  shouldvr  ;  and  bts  name 
shall  be  called^  wonderful,  becaufe  he  is  th6 
i'ubflance  and  the  centre  of  all  the  wondrous 
works  of  God. 

But  purify  your  imaginations,  and  do  not  al- 
ways judge  of  man  as  if  he  were  a  being  deflr- 
tute  of  reafon  and  intelligence.  When  we  fpeak 
of  man,  do  not  conceive  of  a  being  of  tliis  prefcnt 
world  only  ;  a  creature  placed  for  a  few  days  in 
hnm^n  I'nciety,  wanting  nothing  but  food  and 
raiment,  and  the  cointorts-of  a  temporal  life  :  but 
attend  to  your  own  heart?.  In  the  fad  circum- 
fi  '.';ces,  into  which  fin  hath,  brought  you,  whrit 
arc  your  moft  important  wquts  ?  VVe  have  c!- 
T'j;iuv  inunuated  them.  You  need  Icnowledge  ; 
yoj  r.L'ed  reconciliation  with  God  ;  you  want: 
fopport  through  all  themifenes  of  lite  ;  and  you 
need     coaiolation    agamfl:    the   fear    of  death. 

Well  1 


The ,  Binh  of .  Christ,  1 63 

Well  I  all  thefe  wants  the  king  Mefiiah  fupijlies. 
I  am  going  to  prove  it,  but  I  conjure  you,  at  the 
fame  time,  not  only  to  believe,  but  to  ac^i  ,1 
would,  by  publilhing  the  cleiign  of  the  Saviour's 
incarnatioH,  engage  you  to  concur  in  it.  By  ex- 
plaining to  you  the  nature  of  his  empire,  I  would 
iajp  teach  you  the  duties  of  his  lubje£ls.  By 
celebrating  the  gjory  of  the  king  Meiliah,  1  long 
to  lee  it  difplayed  arnpng  you   in  all   its  Iplendid 

You  want  Anowled^e,.  You  will  find  it  in  -the. 
king  IVlefliah.  He  is.  the.CovNSELJ.OR.  He  is 
the  true  light^  ivbicb  li^bteib  eviiKy  man  that 
•iietb  uito  the  wor/c^,  John  i.  9.  In  bim  arc 
../  all  the  tieasures  of  wisdom  and  knowledge^ 
Gel.  ii.  3t  The  Spirit-  of  tbe  Lord  God  is  upon 
bimy  the  J^ord  hate  appointed,  bim  to  preach  good 
tldiags  uiiio  tbe  ma'A,,  Ila.  Isi.  i.  The  Spirit 
of  the  Lord  r^fis  upon  him,  the  spirit  of  zaisdom 
and  under sjkflTvding^  tbe  spirit  of  coimset.  and 
might,  tbe  spirit  of  knowledge,  and  of  tbe  fear  of 
the  Lord,  chap.  xi.  2.  lie. bath  the  tongue  of  the 
learned,  chap.  I.  4.  and  the  wifdom  of  the  wife. 
Afk  hir?!  to  explain  tp  you  the  grand  appearances 
c^'  nature,  which  exercife  the  fpecuiations  of  the 
mpft  traniceiident  geniufes,  and  abforb  their  de- 
fective reafon,  and  all  his  anfwers  will  difcover 
the  moft  profound  and  perfect  knowledge  of  them. 
Inquire  of  him  whence  all:  the  vifible  creation 
tantc,  the  luminaries  of  heaven,  and  the  raagniti- 
cent  treafures  of  the  earth.  Alk  him  to  reveal 
to  you  the  God,  tubo  bidetb  bimS'clf,  I  fa.  j:1v.  15. 
Alk  liim  the  caiife  of  thole  endlefi  diforders, 
which  mix  with  that  profufion  of  wifdom,  which 
appears  in  the  world,  Afk  him  whence  tbe 
bleHings  come,  which  we  enjoy,  and  whence  the 
calamities,  that  afflidl  us.  Alk  hira  what  is  the 
origin,  the  nature,  th«  delliny,  the  end  of  niaiT. 
Of  all  thefc  articles  the  Counsellor  will  tell 
you  more  thaii  PUto,  and  Socrates,  and  all, the 

phllofophcrs, 


^6^  Hit  'Birth  of  Christ 

pnilofopherB,  ■who  on]y felt  after  the  truth,  Aft* 
xvii.  27.  who  themfelves  dilcovered,  and  taught 
others  to  fee,  only  a  few  rays  of  light  darkened 
with  prejudices  and  errors. 

This  IS  the  firft  idea  cjf  the  king  Meffiah  ; 
this  is  the  firft  fource  of  the  duties  of  his  fubjcds, 
and  of  the  difpofitions,  with  which  they  ought 
to  celebrate  his  nativity,  and  with  which  alone 
"tlicy  can  celebrate  it  in  a  proper  manner.  To 
-celebrate  properly  the  feftival  of  his  nativity, 
truth  •moft  be  efteemed  j  we  muft  be  defirous  of 
attaining  knowledge  ;  we  inufl  come  from  the 
cnds-of  the  earth,  like  the  wife  men  of  the  eaft, 
to  contemplate  the  miracles,  whrch  the  Meffiah 
dlfplays  in  the  new  world  ;  like  Mary,  we  muft 
be  all  attention  to  receive  the  do£lrine,  that  pro- 
ceeds from  his  facred  mouth  ;  like  the  multi- 
tude, we  muft  fallow  him  into  defcrts  and  moun- 
tains, to  hear  bis  admirable  fermons.  This  is 
the  firft  duty,  which  the  feftival,  that  you  are  to 
celebrate  neKt  Wednefday,  demands.  Prepare 
yourfelves  to  keep  it  in  this  manner. 

You  want  reconciliatio-a  with'^God,  and  this  is 
the  grand  work  of  the-king  Mtffiah.  He  is  the 
Prince  of  Peace.  He  terminate*  the  fatal 
war,  which  fin  hath  kindled  between  God  and 
yon,  by  obtaining  the  pardon  of  your  paft  fins, 
and  by  enabling  you  to  avoid  the  commilfion  of 
fin  for  the  future.  He  obtains  the  jsardon  of 
paft  fins  for  you.  How  can  a  merciful  God  re- 
fift  the  ardent  prayers,  which  the  Redeemer  of 
mankind  addreffeth  to  him  in  behalf  of  thofe  poor 
Tinners,  for  whom  he  facrificed  himfelf  ?  How 
can  a  merciful  God  refift  the  pka  of  the  blood 
of  his  Son,  which  cries  for  mercy  for  the  mil'era- 
hle  pofterity  of  Adam?  As  the  king  Mefliah 
reconciles  you  to  God,  by  obtaining  the  pardon 
of  your  part  fin,  fo  he  recouciles  you,  by  procur- 
ing ftrength  to  enable  you  to  avoid  it  for  time 
to  come.     Having   calmed  thofe  paffions  which 

preventei 


The  Birth  of  Christ.  1 6$ 

prevented  your  knowing  whsit  was  right,  and  ycur 
loving  what  was  lovely,  he  gave  you  laws  of 
c-qiiity  and  love.  How  can  you  refift,  after  you 
have  known  Wm,  the  motives,  on  which  his  laws 
are  founded  ?  Every  difficulty  difappcars,^whea 
examples  fo  alluring  are  feen,  and  when  you  are 
permiticd,  under  your  mofl  difcouraging  weak- 
nefi'es,  to  approach  the  treafures  of  grace,  which 
he  hath  opened  to  you,  and  to  derive  purity  frosj 
its  fource.  Doth  gratitude  know  any  difficul- 
ties ?  Is  not  every  a£l  of  obedience  eafy  to  h 
mind  animated  by  a  love  as  vebt-mcnt  as  that, 
"Si'hich  cannot  but  be  felt  for  a  Sav^o^r,  who  ia 
the  tendered  manner  hath  loved  us  ?  . 

This  is  the  fecond  idea  of  the  king;;JW[«fiiah, 
this  is  the  fecond  folirce  of  the  duties  of  his  fub- 
jefts,  and  of  the  difpofitioris  efTential  to  a.  worthy 
CflcbratioQ  of  the  feafl  of  his  i)*Myit>>  Coq^e 
next  Wednefday  deeply  fenfible  of  the  danger  of 
having  that  Q."^  f^)""  yonr  enemy,  who  holds  your 
dfdiny  in  his  mighty  hands,  and  whofe  commands 
all  creHtures  obey.  Come  with  an  eager  deii re 
of  recoQciliation  to  him.  Come  and  hear  the 
voice  of  ti?e  Prjnce  of  ' Peace y  who  publi(heth 
Pjeace  ;  peac:  to  iim  tba(  is  near^  and  to  him  tict 
is  jar  off,  Ifa.  Ivii.  19.  While  Mofes  mediates 
n  coveBaut  between  God  a,nd  the  Ifraelites,  on 
the  top  of  the  holy  mouiua'iD,  let  not  Ifrael  vio- 
late the  capital  article  at  the  foot  of  it.  While 
Jefas  Chriil  is  defcending  to  reconcile  you  td 
God,  do  not  declare  war  againfl  God  ;  infuh  him 
not  by  voluntary  rebelHojis,  after  he  hath  volun- 
tarily delivered  you  from  the  flavery  of  fm',  un- 
der v/hich  you  groaned.  Return  not  again  to, 
thofe  fins,  which  separattd  between  j/ou  and jqur 
Godf  Ifa.  lix.  2.  and  which  would  do  it  again,^ 
though  Jefus  fhould  become,  incarnate  again, 
and  mould  offer  himfelf  every  day  toexpiate  them.^ 
You  need  support  under  the  calamities  df  this 
■ii/ef  and  this  alfo  yQU,  wijl  find  in   the  king    Mef. 


i66  The  Birth  of  Chriit. 

fiah.  He  is  the  migh.ty  Gcd,  and  be  will  Wll 
yop,  while  you.are  TufFcring  the  hcavieft  temporal 
affliflions,  although  *'  the  tnoantaJns  fliall  depart, 
and  the  hills  be  removed,  jtef  my  kindnefs  /hall 
not  depart  from  you,  neither  r. fliall  the  covenant 
of  my  peace  be  remt>ved,V  chap.  liv.  10.  Under 
your  fevereft  tribulations,  he  will  alTure  you,  that 
bll  things  work  together  ^or  good  to  them  that 
love  God^'Kom.  viii.  28.  He  will  teach  you  to 
fhout  viftory  under  an  apparent  defeat,  and  to 
fing  this  triumphant  fong,  "  Thanks  he  unto 
God,  who  always  caufeth  us  to  triumph  in  Chrifl," 
2  Cor.  ii.  14.  "  In  all  thefe  things  we  are 
more  than  conquerors,  through  blm  that  loved 
as,"  Rom.  viii.  57. 

This  is  the  third  idea  of  the  king  Meffiah,  and 
this  is  the  third  fource  of  the  duties  of  his  fub- 
j.e£ls,  and  of  the  difpofitions  which  are  necelTary 
to  the  worthily  celebrating  of  the  feftival  of  his 
nitivity.  Fall  in,  chriftian-'foul  1  with  the  de- 
fign  of  thy  Saviour,  who,  by  elevating  thy  6tc- 
fires  above  the  world,  would  elevate  thee  above 
all  the  cataftrophes  of  it. '  Come,  behold  McfHah, 
the  king,  lodging  in  a  ftable,  and' lying  in  a  man- 
ger :  hear  him  faying  to  his  difciples,  "The 
foxeshave  holes, and  .the  birdsof  the  airhave  nefts  ; 
but  the  Ton  of  man  hath  not  .where  to  lay  his 
■head,"; Matt.  viii.  20.  Learn  from  this  example 
rot  to  place  thy  happinefs  in  th£  poffeHion  of 
earthly  good.  Die  to  the  world,  die  to  its  pleaf- 
ures,  die  to  its  pomps.  Afpire  after  other  ends, 
and  nobler  joys, -than  thofe  of  the  children  of 
this  world,  and  then  worldly  vioiflitudes  cannot 
fhike  thy  blifs. 

Finally,  You  have  need  of  one  to  comfert you. 
under  the  fears  6f  deaths  by  opening  the  gates 
of  eternal  felicity  to  you,  and  by  fatiating  your 
avidity  of  exiftence  and  elevation.  This  confo- 
lation  the  king  McfTiah  affords.  He  is  the  ever- 
lasting  Father,  the    Fathsr   of  eternitt, 

bis 


The  Birih  of  ChmU  i% 

his  throne  svall  be  built  up  for  all  generations, 
Pfal.  Ixxxix.  4.- he  hath  received  "  dominion  and 
glory  and  a  kingdom,  that  all  people,  natio^:,  asd 
languages,  fhould  ferve  him  ;  his  doroiniou  is  an 
CTcrlaQing  dommronf-'wliicij  fhall  not  pa fs  away, 
and  his  kingdoai  that' which  fiMll  not  be  dcflroy- 
cd,"  Dah.  vii.  14.  and  his  fubjcdls  miifl  reign 
eternally 'with  him.  When  thou,  chrifUan  !  art 
confined  to  thy  dying  bed,  he  will  approach  thee 
with  all  llic  attradtiv«  charms  of  "his  power  uui 
jfiace  :  he  will  fay  to  thee,  t'ear  not,  thou-  nvorm 
Jacobs  Ifa.  xli.  14.  he  will  Whifper  thefe  coin- 
tortablc  words  in  thine  ear,  "  WHen  thou  palled 
through  the  waters,  I  will  be  with  thee  :  and 
when  through  the  rivers,  they  fliall  not  overflow 
thee  ;  when  tliou  walkeft  through  the  fire,  thou 
(halt  not  be  burned  ;  neither  fliall  the  flame 
kindle  upon  thee,''  chapyxliii.  2.  He  will  open 
heaven  to  thee,  as  he  opened  it  to  St.  S;epl;en  ; 
and  he  will  fay  to  thee,  as  he  faid  to  the  convert- 
ed thief,  "To-day  fhalt  thou  be  with  mfi  in  p»r- 
adife,"  Luke  xxiii.  43. 

This  is  the  fourth  idea  of  the  king  Me'fliah, 
aTid  this  is  the  fourth  fourcc  of  the  duties  of  his 
fubjefts.  How  glorioqs  is  the  feflival  of  his 
nativity  I  "What  grand,  noble,  and- fublirre  fenti- 
ments  doth  it  reijuireof  U9»i  The  fubjcfls  of  the 
kingMefliah,  the  children  -of  the  everlasting  Fa- 
/Aer,  (liould  confider  the  economy  of  time  \a  iis 
true  point  of  view,  they  fhould  compare  "things 
wiiich  are  feen,  which  are  temporal,  Kvitb  tilings 
which  are  not  fetn,  which  are  eternal,"  2  Cof. 
jv.  13.  They  fliould  Cx  their  attention  upon 
the  eternity,  fill  their  imaginations  with  the  glo- 
ry, of  the  world  to  come,  and  learn,  by  jufl  no- 
tions of  immortality,  to  eftimate  the-prefent  life  ; 
the  "  dccliniug  fhadow  ;  the  withering  grafs  ; 
tfae  fading  flower  j  the  dream,  that  flycth  away  ; 
tke  vapour,  that  vauifheth,"  and  is  irrecoverably 
loft,  Pfah  cii.  11.  Ifa.  xl.  7.  Job  xx.  8.  and 
Jimesiv,  .14.  Thcfc, 


i68-  Tht  Birih  of  Chnsr. 

Thefe,  my  brethren,  are  the  chara^ers  of  your 
king  Meffiah,  thep*  are  ihs  characters,  of  the  di- 
vine child,  whoie  birth  you  are  to  celebrate  next 
Wedncfday,  and  in  thefe  ways  only  can  you 
c'elehirate  it  as  it  deferv'es)  "We  conjure  you  by 
that  adorable  goodnefs,  vyhich  we  are  going  to 
reflify  to  you  sgain  ^  we  <;on]ure  you  by  that 
tbroB?  of  grace,  which  God  ia  about  to  sfcerd 
again  ;  we  con] are  you  by  thofe  ineffable  m«r- 
cies,  whicb  our'itnagination?  cannot  fuily  cctj)- 
preherd,  which  cur  rpinds  cannot  fij31cicDt!y  ad- 
«ire,  nor  all  the  emotions  of  our  hearts  fuffi- 
ciently  efteeno  J  we  conjure  you  to  look  at,  and, 
if  you"  will  pardon  the  cxpreflloB,  to  lofe  your- 
felves  in  thefe  grand  objefls  ;  we  conjure  yon 
Hot  to  turn  ou»  folemn  felVIvala,  and  our  devotioa. 
al  (days,  into  fcafons  of  gaming,  irrcligion,  and 
diilipation.  lyct  us  fubmit  ourfelves  to  the  kiog 
Mefllah  ;  let  us  engage  ourfelves  to  his  govern- 
nien.t  ;  let  his  dominiojv  be  tie  ground  of  all  our 
joy.  .........      ■  - 

*' O  moft  tJiightyl  t^o   art    fairer  than   the 

children  of  luen.  Grace  is  poured  into  thy  lips, 
therefore  God  hatk  bItlTed  thee  for  ever  T"  Pfa!. 
xir.  ^.  3.  "  The  Lord  flial!  fend  the  rod  of  tky 
fhength  out  of  Zion,"  jQjjing,. "  Rule  thou  in  the 
midft  of  thine  eneavies  I  Thy  people  fiiaH  be 
willing  in  the  day,  when  thou  {halt  aCemble  thy 
hoft  io  holy.ppippl"*  Yea,  reign  oyer  thipe  ene- 
mies, 

*  "We  retain  tfe«  ttidDn^  of  tht  French  Bible  here  ; 
becaufe  our  author  paraphrafes  the  paflajje  after  that 
veHion.  7<;ni  f>eup!e  fgra  un  peuple  p!cln  d^  Jranc 
vouloir  au  jour  qu:-  ?;<  a^scnihleros  ton  armee  en  ta  saints 
pompe.  Tby people  fHaii  be  •KtiUrg  in  the  day  oftl:iy  poic- 
er,  tn  the  beauties  of  holincts,  &c.  The  parage  feen-s 
to  be  a  prophetical  allufion  to  one  of  thofe  foienin  fefti- 
vals,  in  which  conquerors,  and  their  arnaies,  on  the'r 
return  from  battle,  offered  apart  of  their  fpoil,  which. 
tfjey  had  taken  froru  their  enemies,  to  God,  from 
whom  the  viiJ^ory  dame.  Thefe  /rcf-^y///off"erii!gs  were 
Carrie;^  in  grand  procefBon,     They  were  "-Sw/y,  becaufe 


The  Birth  of  Cilrisi.  169 

nrlcs,  great  King  !  bow  their  rebellious  wills  ; 
prevent  their  fatal  counfcls  ;  defeat  all  their 
bloody  dcfigns  !  Reign  alio  over  thy  friends, 
reign  over  us  !  Make  us  a  ivilling  people  !  Al- 
f<o)bIe  all  this  congregation,  when  thou  OihIc 
come  with  tby  host  in  koly  pomp  !  Let  not  the 
flying  of  the  clouds,  which  will  ferve  tliee  for  a 
triumphal  chanot  ;  let  not  the  pomp  of  the  holy 
arugels  in  thy  traiu,  when  thou  flult  come -xo  judges 
the  world  in  righteousnesj,  Afts  xvii.  31.  let  not 
tliefc  objefts  -affright  and  terrify  our  fouls  :  let 
them  charm  and  traniport  us  ;  and,  inllead  of 
dreading  thine  approach,  let  us  hnften  it  by  our 
prayers  and  fighs  !  Come,  Lord  Jesus,  come 
quickly.  Amen.  To  God  be  honor  and  glyr/j 
lor  ever  and  ever. — Aineu.  . 

agreeable  to  the.cconomrjr.ndcr  which  the  Jews  livedo 
and  they  were  beautifully  holy,  becaule  they  were  not 
cxaAed,  but  proceeded  from  the  vclnnta^'  gratitude  of 
the  army.  It»  large  coiKj^aefts,  the  troops  and  the  of- 
ferings were  out  of  number,  like  the  drops  of  fiich  a 
(howerof  devi,  as  iht. morning  brought ^ortib'm  Xh<iyoxttb^ 
cr  fpnng  oi  thi  .)c-^r.  See  2  Chron.  xiv.  13,  14,  15. 
and  XV.  10,  II,  12,  13,  14,  15.  We  have  ventured 
this  hint  on  a  paflage,  which  fcems  not  very  clear  ia 
-r  verfioa. 


P  2  SERMON 


SERMON    VII. 

rUK  MSURRECTION  OF  JESUS  CHRIST. 

Psalm  c.wiii.  15,  16. 

Tie  voite  of  rejoicing  and  salvation  is  in  the 
■^  tabernacles  of  the  righteous  :  the  right  bend 
;*  pftbe  Lord  dotb  valiantly.  The  right  hand 
'  0/ the  Lord  is  exalted  :  iJM  right  band  of  the 
Lord  duth  valiantlj.  ^ 

/f^OMAN  I  tvby  weepest  thou  ?  John 
>x.  13,  15.  was  tfce  language  of  two  angels  anU 
of  Jefos  Chrift  to  Mary.  The  Lcrd  hid  been 
eruci^ed.  The  infant  charch  \vas  in  clourning. 
The  tncrnT^s  of  chriftianity  WKre  triumphing. 
The  faith  of  the  diiciples  was  toti^rj^ng.  Mary 
kad  Tet  out  before  dawn  of  day,  to  give  vent  to 
ber  gritf,  to  bathe  the  tomb  of  her  Mafter  with 
lears,  and  to  render  funeral  honors  to  bim.  In 
tiiffe  fad  circumfiances,  the  hearvens  opened,  two 
angels  clothed  in  white  garments  defceivded,  and 
placed  ihetafelves  on  the  tomb,  that  inclofed  the 
iiear  depofitum  of  the  love  of  God  to  the  churcht 
At  the  fixed  moment,  they  rolled  away  the  ftorfe, 
and  Jefus  Chrift  arefe  from  the  grave  loaden  with 
the  fpoi}3  of  death.  Hither  Mary  coines  to  fee 
the  dead  body,  the  poor  remain  of  him,  who  should 
have  redeemed  Israel,  Lufee  xxiv.  21.  and  find- 
ing the  tomb  empty,  abandons  her  whole  foul  to 
grief,  and  burftfi  into  floods  of  tears.  The  heav.> 
enJy  mtlTengers  dlr«-/Hy  addrcfs  thefe  comfortable 
words  to  her.  Woman  !  Why  iveepest  ibou  ? 
Scarcely  had  {he  told  them  the  caui*  of  her  grieS, 
before  Jefus  puts  the  fame  queftion  to  her, 
Woman  !  Why  weepest  thou  ?  And  to  this  Ian.. 
guage,  which  iniiouatctb  into  her  heart,  and  tx« 

citcth* 


The  Ueyarrection  of  Jesus  Ckrisii    tfp. 

citeth,  if  I  may  venture  to  fpeak  fo,  fram  the 
bottom  of  bet  foul  every  emotion  of  tcnder- 
^^f3  and  love,  of  whicb  the  is  capable,  he  addfj. 
Marj  I  .  .         ; 

This  is  the  magnificent,  this  is  the  ..aSci^in^ 
obje£l,  on  which  the  eyes  of  all  the  churcli  arc 
this  day  fixed.  This  is  the  coinfortable  language 
which  heaven  to-day  proclaims.  Per  feveral 
weeks  paft  you  have  been  in  tears.  Your  c^orcheit 
have  been  in  mourning.  Your,  eyes  have  beheld 
only  fad  and  melancholy  objedls.  Ot)  the  one 
hand,  you  have  been  examining  your  conlciences, 
and  your  rainds  have  been  overwhelmed  with  the 
forrowl'ol  rcnicmbrance  of  broken  refolutions, . 
violated  vows,  and  fruirlefs  communions.  Oa 
the  other,  you  have  feen  Jefus,  betrayed  by  one 
difciple,  denied  by  another,  foifakea  by  all  ;  Je- 
fus, delivered  by  priefts  .to  fccular  powers,  and 
condemned  by  his  jydges  to  die.  ;  Jefus,  sweats 
ing,MS  it  were,  grfat,dropa  of  bloody  Luke  xxii. 
44.  praying  in  Gcihfcmane  :  0  my  Father  I  if 
it  be  possible,  Ut  this  cup  pcss.from  me,  Matt, 
xxvi.  39,  and  crying  on  Mount  Calvary,  Jlly 
God  !  Afy  God  !  fVhy  bast  thou  forsaken  me  / 
chap,  xxvii.  46.  Jefus,  lying  in  the  grave  :  thefe 
have  been  the  mournful  objf  d\s  of  your  late  con- 
templation. At  the  hearing  of  this  tragical  hif- 
tory»  confcience  trembles  ;  and  the  whole  church, 
•n  feeing  the  Saviour  intombed,  weeps  as  if  fal- 
vation  were  buried  with  him.  But  take  courage, 
thou  tremulous  confcience  i  Dry  up  thy  tears, 
thou  church  of  Jefus  Ghnft  !  «  Loofe  thyfclf 
from  the  bands  of  thy  Cfck,  0  captive  daughter 
of  SioiT  !*•  Tfa.  lii.  2.  Come,  my  brethren,  ap- 
proach the  tomb  of  your  Rcdeen-ier,  no  more  to 
lament  bis  death,  no  more  to'embalfu  his  facrcd 
body,  which  hath  not  bee;i  suffered  to  see  cor~ 
Tuption,  Adls  ii.  27.  but  to  fhout  for  joy  at  his 
refuireftion.  To'this  the  prophet  inviteth  us  in 
the  text  ;  <*  The    voice  of   rejoicing  «nd    fa!- 

vation 


172     The  Resurrection  of  Jtsui  Chriit 

viftllon  is  m '  tlie  tabernacles  of  the  righteous; 
the  right  hand  of  the  Lord  is  exalted  :  the  right 
h«uid  of  the  Lord  .doth  valiautly.." 

I  have  not  (jucdioned,  whether  the  pfalm  \n 
general,  and  the  text  in  particular,  regard  the 
MefFiah.  Tlie  ancient  Jewi  undtrftood  the 
pfalm  of  him  j  and  therefore  made  ufe  of  it 
formerly  amcvn^  their  prayers  for  his  advent. 
We  agree  with  the  Jews,  and  on  this  article, 
we  think  they  arc  fafer  guides  than  m-any  chrii-' 
tians.  The  whole  pfalm  agrees  with  Jefus 
Ghrift,  and  is  applicable  to  him  as  well  as  to  Da- 
vid, particularly  the  famous  words  that  follow- 
the  text :  "  The  ftone  which  the  builders  refui- 
ed,  is  become  the  hcad-ftone  ofthe  corner.  This 
is  the  Lprc'sdaing,  it  is  marvellous  in  our  eyes." 
Thefe  word^  are  fo  iiBanim«a£ly  anplied  to  t!:c 
exaltation,  and  particularly- to  the  rcfurreftion,  c: 
j*fus  Ghrift,  in  the  book?  of  the  New  Teftamcnt, 
in  the  gofpel  of  St.  Matthew,  in-  that  of- St. 
Mark,  in  that  of  St.  Luke,  in  the  book  of  Afts, 
in  the  epiftle  to  the  Romans,  and  'in  that  to  the 
Jiphcfjans,  that  U  feems:  oeedlcfs,  methink.s,  to 
attempt  to  prov«  a  ma  tterfo  folly  decided. 

The  prefent  foiemnity  deoiands  refleftions  of 
aftother  kindj  and    wc    will    endeavour    10  fhe^y 

I;  The  troth  of  the  event  of  which  the  text 
fpeaks  :  The  ri^bt  ha7]d  of  the  Lord  is  exalted  : 
the  right  band  of  the  Lord  doth  tyalianth. 

II.  We  will  juftify  the  joyful  acclamationsj 
■which  are  occafioned  by  it  :  The-  voice  of  rejoii' 
ihg  and  aaltatiin  h  in  the  tabernacles  of  the 
righteous, 

■  I.  Let  us  examine  the  evidences  of  the  truth 
of  the  refurredion  of  Jefus  Ghrift.  Infidelity- 
denies  it,  and  what  perhaps  may  be  no  lefs  in- 
jurious to  chriflianity,  fuperftition  pretends  to 
eilablifl}  it  on  ialfehood  and   abfurdity.     A  cer* 

taiu 


The  Resurreeiion  of  Jesus  ChrUt.     1 73 

tain  travcllffT*  pretends,  that  the  inhabitants  oF 
the  holy  land  ftill  fhew  traTelFers  tbe  stone  wbici^ 
tke  builders  refused,  and  which  became  the  head- 
stone of  the  corner.  In  order  to  guard  you  againfl 
infidehty,  we  will  urge  the  argumentsi  which 
prove  the  truth  of  the  refnrreaion  of  Jcfua 
Chrift  :  bnt  in  order  to  prevent  -ruperflitibn,  we 
■rill  attribute  to  each  argument  no  more  evi- 
dence than  what  adiually  belongs  to  it. 

In  proof  of  t*ie  refurrcftion  of  Jefos  ChriH", 
we  have,  1.  Prefumption.  2.  Proofs.  3.  Dem- 
onftrations.  The  circumflances  of  his  burial  af- 
ford fome  pi-efumptions  ;  the  teftimonies  of  the 
apoftlcs  furnifli  us  with  Tome  arguments  ;  and 
the  defccnt  of  the  holy  Spirit  on  the  church  far- 
liifheth  us  with  dem'onftrations.  ^> 

I.  From  the  circumfVances  of  the  btfrial  of 
Jefus  Chrift,  I  derive  (omt  presumptions  in  favoi- 
of  the  doArine  of  the  refurredlion.  Jefos  Cbrifl 
^^^^' .  '^'^''^  's  an  inconteftib!c  principle.  Our 
metnicj,  far  fronr  pretending  to'  quefftibn  this, 
cliarge  it  on  chrlfliarrity  as  a  reproach.'  ^  ■  •' 

The  tomb  of  Jefas  Chrift  was  found  en^pfy'W 
few  days  after  his  death.  This  is  another  incon-^ 
feftible  principle.  For  if  the  enemies  of  chrif-' 
tlanity  bad  retained  his  body  in  their  poiTeffion, 
they  would  certainly  have  'produced  it  for  the 
ruin  of  the  report  of  his  refurreftion.  Hence 
arifeth  a  prefumption  that  Jefus  Chrift  r<yft  from 
the  dead.  -...,•/  ^^ 

^  'If  the  body  of  Jefus  Chrlft  weref  not  raifed' 
irom  the  dead,  it  mufl  have  been  aden  away.' 
But  this  theft  is  incredible.  Who  committed  it  > 
The  enemies  of  Jefus  Chrift  ?  Would  theV  have 
contributed  to  his  glory,  by  countenancing  a'  re-' 
ptort  of  his  refurreftiou  ?     Would   his   difclples  ? 

It 

•  Peter  Belon.     Obferv.  lib.  ii.  cap.  Rj.     Belon  wa» 
a  countryman  of  our  author's,  a  phylician  of  Le  Mans 

lu-),''''^'''^'^  from.  1546. to  I54J?.     Hi^  travdi  were 
ptibliflied  1555.  .<•-.-'  ^ 


174     ^^^  Resurredkn  <oJj  Jam  Cknrsk 

It  is  probable>  they  would    not  :   and,  it  is  next 
to  certainv  they    could    not..    How  could    thc^ 
have    undertaken    to   reiBOvc   the    body  ?      Frail 
and  tlmoroes  creatures^  people,  who  fled  as  foon 
9S  they  faw  him  taken  into  cuftody  ;  even  Peter, 
the  moft  courageous, -trembled  at  the.  voice    of  a 
f^rvant  girl,  aiiu  three  times  denied  thatJie  knew 
bim  ;.  people  ot  this  charadier»  w^juld- they .  have 
iared  to   r«fiU    the    aiKbeMrity-of  tht  g.ov€rnor  ? 
Would  they-  have  undertaken  to  oppcfe  the   de- 
termination of  the  Sanhedrim, .to  forcc^a   guard,, 
and  to  elude,  or.to  o\ercan:.e,  foldiers  arjncd  and 
aware  of  danger  ? .    If  Ji^fus-  Uhrilb  were  not^rifen-- 
again,  (J/peak,the   languages  cf  unbelievers)  he 
bad  deceived  his  dticiples  with  vain  hopes  of  his 
refurreftion.     How   came    the    difciples   not  to. 
difcover  the  iropoflure  ?  Would  they  have  hazard- 
ed therafelvcs,  by  undertaking  an    enterprize  ^or 
perilous,  in-  favor  of  .a  man,. who  had.  fo  crucUyi^ 
unpofed  on  their  credulLty  ?i  ,  .-'Th 

But  were   we   to    grant   tHkt  tbey..forrotd.  tbe.^ 
ocrrgn  of   rednoving,  the   body,    how   couJd.  they, 
bav«  executed  it  ?  .  Ho.w  cqti Id  foldiers,  armed^ 
and   on    guard,  .fuffer    thennfclves    to    be    ovcr«v 
reached  by   a  few  timorous  people   ?     "  Either," 
fays   5t.     Auguftiae,*    "  they    were   afle«p,.  or. 
awake  i  If  they  :  were  awake, .  why    fhould  they . 
fofFer   the.  body   to  be   taken   away  ?  If  afletp,. 
bow   could   they   koow  that  ll>e  difciples  took  it 
away  ?     How  dare  they  then  depofe    that  it  was. 
Solcn.?"     All  thefe,  however,  ac£  only^prefurop- 
tions.. 

The  teftitnoDy  of  the  apoflks  furnifheth  uj- 
with  arguments,  and  there  are  eight  confidera-.- 
tions,  which  give  their  evidence  fofflcient  welgiau .. 
iicmark  the  nature^  and  the  numberyoi  the  wit- 
nelTes  '  The  fact  they  avow,  and  the  agree- 
ment of  t-hcir  evidence :  The  tribunals,  before 
^hich  they  ftt>od,  and   th;  time,  ia  which    they 

made 
*  Scrm.  ij.  in  Pfal.  xxxvi. 


'^hrResurreclion  of  Jesus  Christ.     175 

made  their  clepofitions :  The  place,  where  they 
iffirmed  the  refurrcdlicn,  and  their  motives  for 
doings  fo. 

1.  ConMer  ■  tbe  nat-^re  of  ibtse  -fitnesses. 
Had  thry  been  men  of  opulence  and  credit  in 
the  world,  we  -might  have  thought,- that  their 
reputation  give  a  run  to  the  fable.  -Had  they 
been  learned  and  eloqutnt  men,  we  might  have 
imagined,  t-hat  the  ftVle,  in  whicii  they  told  the 
tale,  had  foothed  the  fouls  of  the  people  into  a 
belief  of  it.  Bat,  for  my  part,  when  I  conGder 
that  the  apoftles  were  the  lowcft  of  mankind, 
without  reputation  to  impofe  on  people,  without 
authority  to  compel,  and  wtthout  riches  to  re- 
ward :  when  I  confider,  -  that  they  were  nieaa, 
rough,  unlearned  men,  and  confequently  very 
oncqu<iI  to  -  the  taflc  of  putting  a  cheat  upen 
•thers  ;  I  cannot  conceive,  that  j>eop!e  of  this 
thara-^fter  could  fucceed  in  deceiving  the  whole 
church. 

2.  Confider  the  number  of  these  witnesses.  'St. 
Paul  enumerates  them,  and  tclJs  us,  that  Jcfus 
ChriH  was  seen  of  Cephas ,  1  Cor.  xv.  5,  Sec. 
T4iis  appearance  is  Tclated  by  St.  Luke,  who 
faithj  fAff  Lord  is  risen  indeed^  and  bdth  appeared 
to  Simony  chap*  xxiv.  3'4-.  The  apoOle  adds, 
then  he  was  feen  of  tbe  twelve  :  This  is  related 
by  St  Mark,  who  faith,  -be  appeared 'Unto  tbe 
eleven^  chap.  xvi.  1 4..  It  w^as  the  f*me  appearance, 
for  the  apoftles  retained  the  appellation  twelve^ 
Jiltho^^gh,  after  Judas  had  been  guilty  of  fuicidc, 
they  were  reduced  to  eleven.  St.  Paul  adds  fur- 
ther,  after  tbat,.be  was  teen,  of  above  fi^oc  hun- 
ired  brethren  at  once  :  Jf  fus  Chrift  promif<?d  this 
appearance  to  the  women,  "  Go  into  Galilee,  and 
tell  my  brethren,  that  tkcy  (hall  fee  me  there," 
Matt,  xxviii.  10.  St.  Luke  tells  us  in  the  firfl 
chapter  of  Ad\s,  that  the  church  confifted  of 
about  an  hundred  and  twenty  members  ;  this  was 
tfcc  church  at  Jerufalcm  :  but   the  gretteft  part 

.«f 


tj$     The  Rtsurrection  of  Jfesus  Christ, 

of  the  Jive  hundred,  of  whom  St.  Paul  fpeaks, 
were  of  Galilee,  where  Jefus  Ghrift  had  preaeHed 
his  gofpel,  and  where  thcfe  converts  abode  after 
his  refurre£lion.  The  apoflle  fubjoins,  after  that 
be  was  seen  of  James  ■;  this  appearance  is  not  re- 
lated by  the  evangelifts  :  but  St.  Paul  knew  it 
by  tradition.*  St.  Jeroro  writes,  that  in  a  He- 
brew gofpel,  attributed  to  St.  Matthew,  called 
The  Gospel  of  the  Nazarenes,  it  was  faid,  Jesus 
Christ  appeared  to  St»  James  ,-  that,  this  apoftle 
having  made  a  vcw  neither  to  eat  nor  drink,  till 
Jefus  Oiould  rife  from  the  dead,  the  divine  Saviour 
took  bread  and  broke  it,  took  wine  and  poured  it 
out,  and  faid  to  him,  Eat  and  drink^  for  the  son 
of  man  is  risen  from  the  dead.^     St.  Paul  yet 

adds 

•  Twr'p  of  our  Lord's  apoftles  were  r.amed  yames. 
The  elder  of  the  two,  brother  of  John,  was  put  to  deat-iv 
by  Herod,  Afts  xii.  a.  The  other,  who  was  firtt 
coiifin  to  Jefus  ChriH,  was  called  the  kss,  the  younger 
probably,  and  lived  rcany  years  after.  It  is  not  cer- 
tain which  of  the  two  St.  Paul  means.  If  he  mean 
the Jirst,  he  had  the  account  of  the  appearing  of  the 
Lord  to  him,  probably,  as  Mr.  Saurin  iays,  by  tradi' 
'tion  :  If  tad  /ast,  it  is  likely,  he  had  it  from  James 
himfelf ;  forhini  he  sa<w  at  Jeruialem,  Gal.  i.  19.  and 
he  was  living  ip  the  year  57,  when  St,  Paul  wrote  this 
firft  epiftle  to  the  CorimVaiins., 

t  T4ie  gofpel,  of  which  Mr.  Saurin,  after  St..Jerom, 
fpeaks,  is  now  loft.  It  was  probably  one  of  tbofe 
inangledj  interpolated  copies  of  the  true  gofpel  of  St. 
Matthew,  which,  through  the  avidity  of  the  lower 
Tort  of  people  to  know'thehiftor^-  of  Jefus  Chrilt,  had 
bee'n  tranfcnbed,  and  debafed,  and  was  handed  abont 
the  world  I  call'  it  mangled ;  becairie  fome  parts  of 
the  true  gofpel  were  otnitled.  I  call  it  interpolated  ; 
btcaufe  some  things  were  added  front  other  gospels,  as 
the  hilloryof  the  woman  caught  in  adultery,  from  St. 
John:  Eufeb.  Eccl.  hill.  lib.  iii  cap.  39.  and  ot/jers 
^rom  report,  as  the  above  paffage  relative  to  James,  &c. 
This  took  was  written  ia  Syriac,  with  Hebrew  char- 
aAers.-St.  Jerom  trarvflated  it  into  Greek,  and  Latin,* 
aiui  4iftei"^  o£.itii4;  fathers  quote  it,  as  He^efippus, 
Eufeb.  E.  H.  lib.  iv.  2jl.  JgaatiusEp.  ind  6myraenf«», 


T'hc  Resurrettwn  of  Jesus  Christ,     177 

adds   further,  "    Then   he   was   fecn  of  all    the 

apoftles  ;  and,  laft   of  all,  of  nie  alio,  as  of  one 

born  out  of  due  time."     So    ntimcrous    were  the 

wiincHes   of  the    refurreftiou    of  Jefus    Chrift  1 

from  this  ti«cl  we  derive  a  fecond'argument ;   for, 

had  the    witneffcs  been  few,   it  niiglit  have  beca 

fiid,  that  the  faafe  defigii  of  deceiving  the  whole 

>  church  wa:  formed  by  one,  and  propagated    by  a 

"few  more  ;   or  that  fame  one  had  fancied  he  faw 

Jei"u3  Chrift  :   but  when   St.   Piul,  when   the  refl 

of  the  apolvles,  v^hc^.^  Jive  bunched  brethren  attcll 

^^c  truth   of  the   facl  j   what   room   remains  for 

jl'picion  and  doubt  ? 

3.  Obferve  the  facls  themselves^  tvhich  ibey 
.:\:ow,  Had  they  been  metaphyiical  leafonings, 
depending  on  a  chain  of  principles  aiid  conle^ 
quencfs  ;  had  ihcy  been  .periods  of  chronology, 
depending  on  long  and  difficult  calculacions  ;  had 
they  been  didant  events,  which  could  only  have 
been  known  by  the  relations  of  others  ;  their 
teafoniflgi  might  have  been  fufpedled  :  Bus 
they  are  fafts,  which  are  in  (^ucflicn,  fails,  which, 
the  witnelfes  declared,  they  had  feen  with  theiv 
own  eyes  at  divers  places,  and  at  feveral  times. 
Had  they  fecn  Jefus  Chrift  ?  Had  they  touched 
him  ?  Had  they  fitten  at  table,  and  eaten  with 
him  ?  Had  they  converfed  with  him  ?  All 
thefe  are  queftlons  of  fadl  :  it  was  impoiEblc 
they  could  be  deceived  in  them. 

4.  Remark  tbi  agreement  of  their  evidence. 
They  all  unanimoufly  depofed,  that  jefus  Chrilt 
rofe  from  the  dead.  It  is  very  extraordinary, 
that  a  gang  of  ilve  hundred  impoftors,  (1  fpeak 
the   language  of  iufidels)  a    company,  in    whicii 

Q^  there 

Edit.  Ufcrii,  p.  ii2  Clement  of  Alexandria,  Stro- 
mat.  lib.  ii.  p.  278,  EJh.  Lugduii.  1616.  Origen,  St. 
Jerom,  &C.  It  went  by  the  names  of  the  go  f pel  ac- 
cording to  St.  Matthew,  the  gofpel  accordiiijj  to  tbe 
Hebrews,  4he  gofpel  of  the  Ki-e/'Cff  a/)aif/ey,  lU-i  gofpel 
of  the  NRzare»94.     Isee  Lukei.  i,.:. 


178     The  Resurrection  of  Jesm  Christ. 

there  muft  needs  be  people  of  different  capaci- 
ties ar.d  tempers,  the  witiy  and  the  dull,  the 
timid  and  the  boid  ;  it  is  very  ftrange^,  that  fuch 
a  numerous  body  as  tliis  Ihould  maintain  an  uni- 
ty of  evidence.  This,  however,  is  the  cafe  of 
our  witneffes.  What  chiiflian  ever  contradidl- 
ed  himfclf  ?  What  ehriftian  ever  irnpeached 
his  accomplices  ?  What  chriftian  ever  difcover- 
ed  this  pretended  irapoflure  i 

5.  Obferve  tve  tribunals,  before  nvbicb  they 
_^<3ve  evidence,   and  the  innumerable  multitude    of 

people  by  whom  their  tellimor.y  was  examined, 
by  Jews  and  Heathens,  by  philofophers  and  Rab- 
bies,  and  by  an  infinite  number  of  people,  who 
^Vent  annually  to  Jerufalem  :  For,  my  brethren, 
Providence  fo  ordered  thefe  circumftances,  that 
the  tcftimony  of  the  apoflles  might  be  unfufpecl- 
ed.  Providence  continued  Jerufalem  forty  years 
after  the  rcfurreftion  of  our  Lord,  that  all  the 
Jews  in  the  world  might  examine  the  evidence 
concerning  it,  and  obtain  authentic  proof  of  the 
truth  of  chriftianity.  I  repeat  it  again,  then, 
the  apoflles  maintained  the  refurreftion  of  Jefus 
Chi  if!  before  Jews,  before  Pagans,  before  philofo- 
phers, before  Rabbles,  before  courtiers,  before 
lawyers,  before  people  expert  in  examining,  and 
in  crolVcxamining  witnelTes,  in  order  to  lead 
them  into  felf-contradidlion.  Had  the  apoftles 
borne  their  teflimony  in  confequcnce  of  a  pre- 
concerted plot  between  themfelves,  is  it  not  mor- 
ally certain,  that,  as  they  were  examined  before 
fach  different  and  capable  men,  fome  one  would 
have  difcovered  the  pretended  fraud  ? 

6.  Confider  the  place,  in  ivhich  4be  apostles 
lore  tbcir  testimony.  Had  they  publiflied  the 
refurreflion  of  the  Saviour  of  the  world  in  di{\ant 
countries,  beyond  mountains  and  feas,  it  might 
liave  been  fuppofed,  that  diflance  cf  place,  ren- 
dering it  extremely  difficult  for  their  hearers  to 
obtlinexa<^  information,  bad  facilitated  the  ef- 

tablifliment 


The  Resurrection  of  Jesus  Christ,     1 79 

tablifhment  of  the  error  :  But  the  apoRlci 
preached  in  Jerufalem,  in  the  f)Miagogues»  in  the 
pretorium  ;  they  unfolded  and  difplaycd  the  ban- 
ners of  thetr  mafter's  crofs,  and  fet  up  tokens  of 
bis  viftory,  on  the  very  fpot,  on  which  the  in- 
famoas  inftrument  of  his  fuffcrings  bad  beeii' 
fet  up. 

7.  Obferve  the  time  of  this  testimony.  Had 
the  apoftles  firft  publilhed  this  refurredlibn  feveral 
years  after  the  epoclfo,  which  they  afligned  for  it  ; 
unbelief  might  have  availed  itfelf  of  the  delay  : 
but  three  days  after  the  death  cf  Jcfus  Chrifl, 
they  faid,  he  was  rifen  again,  and  they  re-echofd 
their  teftimony  in  a  fingular  manner  at  Pentecoft, 
■when  Jernfaiem  expelled  the  fpread  of  the  re- 
port, and  endeavored  to  prevent  it  ;  while  the 
eyes  of  their  enemies  were  yet  fparkhng  witii 
rage  and  ciadnefs  ;  and  while  Calvary  was  yet 
dyed  with  the  blood  they  had  fpilt  there.  Do 
jmpoftors  take  fuch  meafures  ?  Would  not  they 
have  waited  till  the  fury  of  the  Jews  had  been 
flppeafed,  till  judges,  and  public  officers,  had 
been  changed,  and  till  people  had  been  lefs  at- 
tentive to  their  depofitions  I 

&,  .Confider,  laflly,  the  motives^  ivhicb  induced 
the  apostles  to  publish  the  resurrection  of  Jesus 
Christ,  Survey  the  face  of  the  world,  examine 
all  the  impofturcs,  that  are  pra£tifed  in  fociety. 
Falfehood,  impofition,  treachery,  perjury,  abound 
in  fociety.  To  eVery  different  trade  and  profcf- 
fion  ioaie  peculiar  deceptions  belong.  How- 
ever, all  mankind  have  one  defign  in  deceiving, 
they  all  deceive  for  their  own  intereft.  Their 
intereils  are  infinitely  diverfified  ;  but  it  is  inter- 
eft,  however,  that  always  animates  all  deceivers, 
Thrie  is  one  intereft  of  pride,  another  of  pleaf- 
ure,  .1  third  of  profit.  In  the  cafe  befoie  us  the 
nature  of  things  is  fubverted,  and  all  our  no- 
tions of  the  human  heart  contradift^tf.  It  mud: 
be  pre-fuppofcd,  that,  whereas  other  men  gener- 
ally 


1 8o     The  Resurrution  of  Jesus  Christ^ 

ally  facrifice  the  intereft  of  their  falvation  to  their 
ti^mporal  interefl,  the  apbftlfs,  on  the  contrat-y, 
I'acrificed  their  temporal  interrfl  without  any  in- 
cluce.-nent  from  the  intered  of  falva'tien  itfelf. 
Suppofe,  they  had  been  craftily  led,  ciurijig  the 
life  of  Jefus  Chrin,  into  t!ie  expeftation  of  fome 
temporal  advantages,  how  came  it  to  pafs;  that', 
;»fter  tiiey  faw  their  hopes  blafted,  and  themfelves 
threatened  with  the  moR  rigorous  punifhments, 
they  did  not  redeem  their  lives  by  conft-ffing  the 
impodure  ?  In  general,  the  more  wicked  a  trai- 
tor is,  the  more  he  trembles,  altcrr,  and  con- 
felTes,  at  the  approach  of  death.  Having  be- 
trayed, t'n  his  own  interef^,  the  ?sws  of  his  coun- 
try, the  jntetefts  of  fociety,  the  conCdencc  of  his 
prince,  and  the  credit  of  religion,  he  betrays  the 
coiDp^nions  of  his  impoHurc,  the  accomplices  of 
Jjis  crime*.  Here^  on  the  c<Jntrarf,  the  apoftles 
perljftio  their  teftlmony  till  death,  atid  {'ign  the 
truths  they  have  publifiied  with  the  hft  drops  of 
tbtir  blood,     Thefc  are  our  arguments. 

We  proceed  now  to  our  devionst rations,  that 
^8,  to  the  nairacles,  with  which  the  sponies  fealed 
'hs  truth  of  their  teOiraony.  Imagine  thefe  tcit- 
crablc  men  addrefling  their  advcrfaries  on  the 
day  of  the  chriflian  pentccoft  in  this  language. 
"  You  refufe  to  believe  ks  on  our  depofitions  ; 
five  hundred  of  us,  you  th'nk,  are  enthuCans, 
all  infedled  with  the  fame  malady,  who  have  car- 
ried our  abfurdity  fo  far  aa  to  imagine  that  we 
have  feen  a  oian,  whom  we  have  not  feen  ;  cat- 
en  with  a  man,  with  whorv)  we  have  not  eaten  j 
converfed-  with  a  man,  with  whom  we  have  not 
converfed  :  or  perhaps  you  think  us  impoftors,  or 
t.ike  us  for  road  men,  who  intend  to  fuffer  oor- 
felves  to  be  imprifoced,  ar^  tortured,  and  crucifi- 
cci,  for  the  fake  of  enjoying  the  pleafure  of  de- 
ceiving mankind,  by  prevailing  upon  them  to  be- 
lieve a  fanciful  refurre£\ion  :  you  think  we  are 
fo  ftupid  as  to  afl  a   part   fo  extravagant.     But 

bring 


The  Resurreciion  of  Jesus  Christ.     1 81 

bring  out  your  Gck  ;  prefent  your  demoniacs  ; 
fetch'  hither  your  dead.  Confront  us  with 
Medes,  Paithians,  and  Elamites  ;  let  Cappado- 
cia,  Pontufr,  Afia,  Egypt,  Phrygia,  Pamphylia, 
let  all  nations  and  people  fend  us  feme  of  their 
inhabitants,  we  will  reftore  hearing  to  the  deaf, 
and  light  to  the  blind,  we  will  make  the  lame 
■walk,  we  will  caft  out  devils,  and  raife  the  dead. 
We,  M^  publicans,  we  illiterate  men,  we  tent 
ipakersj  we  fifhermen,  we  vrill  difcourfe  with  ;iU 
the  people  of  the  world  in  their  own  languages^ 
We  will  expUin  prophecies,  elucidate  the  moll 
obfcure  predictions,  develope  the  tiioft  fublime 
mylliries,  teach  you  notions  of  God,  precepts  for 
the  conduft  of  life,  plans  of  morality  and  re- 
ligion, more  extenfive,  more  fublime,  and  more 
advantageous,  than  thofe  of  your  priefts  and  phi- 
lofophers,  yea  than  thofc  of  Mofes  himfelf.  VV'e 
will  dp  more  ftill.  We  will  communicate  thefe 
gilts  to  you,  the  word  of  wisdom,  the  word  of 
knowledgs^jaith,  the  gifts  of  healing,  ibe  work- 
ing of  miracles^  prophecy,  discerning  of  spirits, 
divers  kinds  of  tongues,  interpretation  of  tongues, 
1  Cor.  xii.  8,  8cc.  all  thefe  lliall  be  coniinunicat- 
ed'toyou  by  your  niiniftry." 

All  thefe  things  the  apoflles  profeffed  ;  all 
thefe  proofs  they  give  of  the  refurredion  of  Jefns 
Chrift  ,^  •'  this  Jefus  hath  Gt)d  raifed  up  ;  and 
he  hath  (hed  forth  this,  which  ye  now  fee  and 
hear,"  Acls  ii.  32,  33.  This  conlideration  fur- 
nifheth  ue  with  an  anfwer  to  the  greatefl  objec- 
tion, that  wa?  ever  made  to  the  reiiirreciion  of 
Jefus  Cbrift,  and,  in  general,  to  his  whole  ccono- 
ITiy.  "  How  is  it,"  fay  unbelievers  'fcmeiimcs, 
♦*  that  your  Jefus  expoftd  all  the  circumftancps 
of  his  abafemeni  to  the  public  eye,  and  concealed 
thofe  of  his  elevation  ?  If  he  were  transfiirurt  d 
on  the  mount,  it  was  only  before  Pelcr,  James, 
and  John.  If  he.:  afcended  to  hep.v«n';n.onr  but 
his  dif-''^'^"  '■'  V.'  !('"^  afcent.  If  he  '.■''"  ■'"■•'v>  f . .  .r. 
U2 


ifJi     The  Reiurreclion  of  jfesui  Christ. 

the  dead,  and  appeared,  be  appeared  only  to  ihofe, 
who  were  iir.erefttd  in  his  fame.  Why  did  he 
not  flicw  himfelt  to  the  fynagogue  ?  Why  did 
he  not  Jippear  to  Pilate  ?  W^hy  did  he  not  (hew 
liimfclf  alive  in  the  flrccts,  and  public  afTcmblies, 
cf  Jcrufylem  ?  Had  he  done  fo,  infidelity  would 
have  been  eradicated,  and  every  one  would  iiave 
believed  his  own  eyes  :  but  the  fecre<^  of  all 
thffe  events  expufcth  them  to  very  jofl  fufpicions, 
and  giveth  plaui*b1c  pretexts  to  errsis,  if  cirots 
they  be." 

We  omit  many  folid  znfweri  to  this  objec- 
tion ;  perhaps  we  tray  urge  them  on  future  oc- 
iiirnnjj  Knd  at  prefen:  we  content  ourfclves  with 
ftbfervtr.g,  that  the  &pollles,  who  attcftcd  the 
lefuneftioD  of  JcfusChrift,  wrought  niiratles  in 
the  prefencc  of  ali  thofc,  before  whom,  you  fay, 
Jefas  Cbrift  ought  to  have  produced  hirtifclf  afttr 
brs  rtriirrt£\inn.  The  apofllea  wrought  mira- 
cles ;  b'ehold  Jcfus  ChriU  !  fee  his  Spirit  1  behold 
his  rerurre<f\ron  !  **  Ood  haih  railed  up  J«fu3 
ChriH,  and  he  bath  flied  forth  what  ye  now  fee 
and  hear."  'I'his  way  of  provin[^  the  rcfurrec- 
tion  of  Chrift  vi^as  as  convincing  as  the  dewing 
cf  himfelf  to  each  of  ^»ls  enemies  would  have 
been  ;  as  the  expofure  of  liis  wounds  before 
•them,  or  the  permitting  of  them  to  thriift  their 
liands  into  hia  fjde,  would  hav«  bc«n.  Yea,  this 
vpjis  a  more  convincing  way,  than  that  would 
have  been,  for  which,  you  plead,  ilad  jeius 
Chrift  ftjewn  hinifelf,  th«y  njight  have  thought 
hiro  a  ph<Jiiton5,  or  a  couaterfeit  ;  thty  iniglit 
have  fi\ppofed,  that  a  rtfereblance  of  features  had 
oceafioned  an  iilaficn  :  but  what  could  an  un- 
believer cppofe  againR  the  healing  of  the  ficlc, 
the  raifing  of  the  dead,  the  expulfion  of  devil;, 
the  alteration  and  fubverfion  of  all  r.atuie  ? 

It  nay  be  faid,  perhaps,  all  thtle  proofs,  if  in- 
ctced  they  ever  exifled,  wcie  concluiive  to  them, 
vho,  it   is  pretended,  faw   tlit   miracles   cf  the 

apoftlcs  } 


Tht  Resurrection  of  jesui  Chrht.     183. 

aponifs  -i  but  they  can  have  no  weijjht  with  us, 
•who  live  ftventeen  centuries  after  them.  We 
reply,  The  miracks  of  the  xpoRles  cannot  be 
doubted  without  giving  int«  an  univtrfa!  fcfpti- 
rifm  ;  without  cflabhfhing  this  unwarrantable 
j^rinciple,  that  we  ought  to  believe  nothing  but 
■tvhat  wc  fee  ;  and  without  taxing  three  forts  of 
people,  tqually  unfofpedVcd,  with  extravagance 
en  this  octafion. 

1.  They,  who  call  themfeWes  tin  operators  of 
ibese  miracles,  would  be  chargeable  with  ex- 
travagance. If  they  wrought  noKP,  they  were 
inipoftors,  who  endeavored  to  deceive  mankind, 
It' they  were  imj^cRors  of  the  leafl  degree  of  com- 
ir.on  fenfc,  they  would  have  ufed  fome  precau- 
lions  to  conceal  their  impofture.  Rut  fee  how 
tliey  relate  the  fads,  of  tl)e  trutb  of  which  wc 
;uetend  no  doubt.  They  fp«cify  times,  places, 
■- nd  circuinftances.  They  fay,  fnch  and  fuch- 
iaAs  paded  in  fuch  cities,  fach  public  places, 
Ikich  affrniblies,  in  fight  of  fuch  and  fuch  people. 
J'lius  St.  Paul  writes  to  the  Corinthians.  He 
dirtd^s  to  a  fociety  of  chriftians  in  the  city  of 
Corinth.  He  tells  th^m,  that  they  had  received 
miraculous  gifts,  and  cenfures  them  for  making 
-.1  parade  of  them.  He  reproves  them  for  firlv- 
mg  to  difplay,  each  his  own  gifts  in  their  pub- 
lic affemblies.  He  gives  there  \'ome  rules  for 
the  regulation  of  tbeir  condufl  in  this  cafe.  "  If- 
:.u\y  man  fpeak  in  an  unknown  tongue,  let  it  be 
l<y  two,  or  at  »he  raofl  by  three,  and  that  by 
<  ourfe,  and  let  one  interpret.  If  there  be  no  in* 
terpreter,  let  him  keep  filmce  in  the  churcii. 
Let  the  prophets  fpeak,  two,  or  three.  If  any 
thing  be  revealed  to  another  that  fitteth  by,  Jet 
the  Grft  hold  Lis  peace,"  1  Cor.  xiv.  27,  28,  &c. 
1  afk,  with  what  face  could  St.  Paul  have  writ- 
ten in  this  manner  to  the  Corinthians,  if  all  thefe 
fadls  had  been  falfe  ?  If  the  Corinthians  had 
rtceived    reilhtr  ttf  ^'/ts  of  prophecy,  nor  tbc 

discerning 


1 84     The  Resurrection  ef  Jesui^Chrkt. 

discerning  oj  spirits f  nor  divers  kinds  of  tongues, 
.  V/hat  a  tront   had   he,   who  wrote   in   this  man- 
ocr  r. 

2.  Tie  enemies  of  Christianity  mufl  be  tsxed 
•with  extravagance.  Since  cbriftians  gloried  in 
the  fhining  miracles,  that  their  preachers 
j^rought  ;  and  fmce  their  preachers  gloried  In 
, performing  ^em  before  whcle  alTemblies,  it 
would  have  been  very  eafy  to  difcover  their  im- 
pofture,  had  they  been  impoftors.  Suppofe  a 
modern  imppflor,  preaching  a ,  new  religion^  and 
pretending  to  the  glory  of  confirming  it  by  nota> 
ble  miracles,  wrought  iji  this  place  :  What 
method  Ihould  we  take  to  refute  him  ?  Should 
we  affirm  that  miracles  do  not  ^roye  the  truth  6i 
adoftr.ne?  Should  we  have  recourfe  to  mira- 
cles wrought  by  others  ?  Should  we  not  ex- 
claim againft  the/raud  ?  Should  we  not  appeal 
to  our  own  eyes?  Should  we  want  any  thing 
n.ore  than  the  diircmbler's  own  prcfeflions  to  con- 
viel  him  of  impoflure  ?  Why  did  not  the  avow- 
ed enemies  of  chriflianity,  who  endeavored  by 
their  .publications  .  to  refute  it,  take  thefe.  meth- 
ods ?  How  was  it,  .  that  CtJfus,  Porphyry,  Zo- 
-^iinus,  Julian  the  apoflate,  and  Hierocles,  the 
greateft  antagoniRs,  that  cbrifliaiiity  .ever  had, 
and  wbofe  writings  are  in  our  hands,  never  deni- 
ed the  fafts  :  but,  allowing  the  principle,  turned 
'«all  the  points  of  their  arguments  againft  the  con- 
fequences,  that  chriQians  inferred  from  them  ? 
By.fuppofing  the  falfchood  of  the  miracles  of  the 
jsipodles,  do  we  Hot  tax  the  enemies  of  chrif- 
tianity  with  abfurdity  ?  ,  .        .    •    . 

In   fine,  .This    fuppofitipn  ctiargeth  iie    nvhole 
multitude  oj  cbristiansy  vibo  embraced  the  gospel^ 
with    extravagance.       The    examination   of    the 
.  truth  of  religion,    now,  depends   on  a    chain  of 
.  principles  and  confequences,  which  require  a  pro- 
found attention  :   and,  therefore,    the  number  of 
ihofe,  who   profefi  fuch  or  fuch  a    religion,  can- 
not 


Tht  ResurrccUon  of  Jesus  Christ j     j  85?,. 

not  demonflrate  the  truth  of  their  religion.  }iut 
in  the  day?  of  the  apoflles  the  whole  depended 
on  a  few  plain  rafts-  Hath  Jcfos  Chrift  commu- 
nicated his  Spirit  to  his  apoflles  ?  Do  the  apoi- 
tlcs  work  miracles  ?  Have  they  the  power  of 
ifxiparting  miraculous  gifts  to  thofe,  who  embrace 
their  dodlrine  ?  And  yet  this  religion,  the  dif- 
cuffion  of  which  was  fo  plain  and  eafy,  fpread 
itfclffarand  wide.-  If  the  apodles  did  not  work 
miracles,  one  of  thefe  two  fuppofitions  mud  be 
made  :  cither  tlicfe  profclytes  did  not  deign  to 
open  their  eyes,  but  facrificed  their  prejudices, 
paffions,  educations)  eafe,  fortunes,  live:-,  and 
confciences,  without  condcfcendlng-  to  fpend  one 
moment  o«  the  examination  of  this  queflion  : 
Do  the  apoflles  work  miracles  I  or  that,  on  fup- 
pofition  they  did  open  their  eyes,  and  did  find  the 
faffehood  of  thefe  pretended  niraclesj  they  yet 
facrificed  their  prejudices,  and  their  pafBons,  their 
educations,  their  eafe,  and  their  honor,  their 
properties,  their  confciences,  and  their  lives,  to  a 
religion,  which  wholly  turned  on  this  falfe  prin- 
ciple, that  its  miracles  were  true. 

CoUeft  all  thefe  proofs  together,  my  brethreo, 
eanfider  them  in  one  point  of  view^  and  fee  hov#k 
many  extravagant  fuppofuions  mufl  be  advanced, 
if  the  refurre£tion  of  our  Saviour  be  denied.  It 
mufl  be  fuppofed,  that  guards,  who  had  been  par- 
ticularly cautioned  by  their  officers,  fat  down  to 
fleep,  and  that,  however  they  defcrved  credit  when 
they  Taid  the  body  of  Jefus  Chrift  was  ftolen  : 
it  mufl:  be  fuppofed,  that  men  who  had  been  ira» 
pofed  on  in  the  mod  odious  and  cruel  manner  in 
the  world,  hazarded  their  dearefl  enjoyments  fcr 
the  glory  of  an  irapoflor.  Itmuft  be  fuppofed, 
that  ignorant  and  illiterate  men,  who  bad  nei- 
ther reputation,  fortune,  nor  eloquence,  poff-rfTt  :i 
the  art  of  fafcinating  the  eyes  of  all  the  church. 
It  muft  be  fuppofed,  either  that  five  hundred  per- 
fons  were  all  deprived  of  their  fenfes  at  a  tine  , 

or 


3  86     The  Resurrection  of  Jesus  Christ. 

or  that  they  were  sU  deseived  in  the  plainefl  mat- 
ters otfadt;  er  that  this  nmicituue  of  talfe  wit- 
n<ffes  had  found  out  thelierrct  of  never  contra- 
diAing  themfelves,  or  oiic  another,  and  of  being 
always  uniform  iji  their  teRimoiiy.  It  moft  be 
foppofed,  that  the  mod  expert  courts  of  judiM- 
*ture  could  not  find  out  a  fhadow  of  contradididn 
in  a  palpable  impoRure.  It  muft.  be  fuppofed, 
that  the  apofl'.es,  ftnfible  men  in  other  cafes, 
chofe  preciffly  thofe  places,  and  thofe  times 
which  were  the  moft  unfavorable  to  their  views. 
Itmufl  be  fuppofed,  that  millions  madly  fuffered 
imprifonmeiits,  tortures,  and  crucifixions,  to 
fpt^ad  an  iIiu(T«n.  It  muft  be  fuppofed,  that  te« 
thoufand  miracles  w<re  wroug-ht  in  fav&r  of  falfcfc 
hood  :  or  all  thefe  fafts  muft  be  denied,  and  then 
it  muft  be  fuppofed,  that  the  apoftles  were  idiots, 
that  the  eneniies  of  chrifrianity  were  idiots^  Iftnd 
that  all  the  primitive  chriftiana  were  idiots.  .  /I 
The  arguments  that  perfuade  us  of  the  truth 
of  the  refurre£\ion  of  Jefus  Chrift,  are  fo  clear 
and  fo  conclufive,  that  if  any  difficulty  remain, 
it  arifeth  from  the  brightnefs  of  the  evidence  i^. 
felf.  Yes,  I  declare,  if  any  thing  has  fhaken 
*hiy  confidence  in  it,  it  iiath  arifen  from  this 
confidcration.  I  could  not  conceive  how  a  truth, 
attefted  by  fo  many  ineproachabie  witneffes,  acd 
confirmed  by  fo  many  notorious  mirncles,  flioulJ 
not  make  more  profelytes  ;  how  it  could  pcfiibly 
be,  that  all  the  Jews,  and  all  the  heathens,  did 
not  yield  to  this  evidence.  But  this  difficulty 
ought  not  to  weaken  ciir  faith.  In  the  folfy  bf 
mankind  its  folution  lies.  Men  aie  capaWe  qf 
any  thing  to  gratify  their  nsffions,  and  to  da- 
fend,  their  prejudices.  The  iir.belicf  of-  the  Jews 
and  heathen?  is  not  more  wonderful  than. a  -bu-i- 
dred  other  phenomena,  which,  were  w.e  not  to  far- 
hold  them  ever)'  day,  would  equally  alarm  us.' 
1+  is  not  more  furprifiog  than  the  fiiperflitioiis 
■veneration,   in  whichj  for   many   age?,  the"  •' 


The  Resurrection  of  Jesus  Ch  rist.     187 

tian  world  held  that  dark,  crnfufed,  pagan  ge- 
nius, Arlftoile  ;  a  veneration,  which  was  earned 
fo  tar,  that  when  metaphyfical  qucftions  weie  dif- 
putcd  in  the  fchools,  queftious  on,  which  every 
one  ODght  always  to  have  liberty  to  fpeak  his 
opinion  ;  when  they  were  exaniining  whether 
t!iere  were  -a  void  in  nature,  whether  nature  ab- 
horred a  vacuum,  whether  mattsr  were  divifible, 
whether  there  were  atoms,. properly  fo  called  ; 
when  it  could  be  prsved,  in^dilpuies  of  this  kind, 
that  Ariftotle  was  of  fuch  or  fuch  an  opinion, 
his  infallibility  was  allowed,  and  the  difpute  was 
ac  end.  The  unbelief  of  the  ancients  is  not  more 
furprifing  than  the  credulity  of  the  modsros  :, 
We  fee  kings,  and  princes,  and  a  great  part  of 
chriftendom,  fubmit  to  a  pope,  yea  to  an  inferior 
prieft,  often  to  one  who  is  void  of  both  Oinfe  and 
■grace.  It  is  not  more  aftoniOiicg  than  the  im- 
plicit faith  of  thriftians,  who  believe,  in  an  en- 
lightened age,  in  the  days  of  Delcartes,  PafchaJ, 
and  Malbranche  ;  what  am  I  faying  ?  Defcartes, 
Pafchal,  and  Malbranche  theml'elves  believe,  that 
a  piece  of  bread,  which  they  reduce  to  a  pulp 
with  their  teeth,  which  they  taftc,  fwallow,  ami 
digeft,  is  the  body  of  their  Redeemer.  The  an- 
cient unbelief  is  not  more  wonderful, iJian  yours, 
proteftants  ]  You  profefs  to  believe  there  is  a 
}i>dgmcnt,  and  a  hell,  and  to  know  that  mifcrs, 
adulterers,  and  drunkards,  roull  fufFer  everlafUng 
punifliments  there,  and  although  you  cannot  be 
i^^nQrant  of  your  being  in  this  fatal  lift,  yet  you 
are  as  eafy  about  futurity,  as  if  you  had  read 
your  names  in  the  book  of  life,  and  bad  no  rea- 
fon  to  entertain  the  Icaft  doubt  of  your  falva- 
tion.       ... 

II.  We  hive  urged  the  argu'rofnts,  that  prove 
the  rcfurredion  of  Jefus  Chrift  ;  I  fliall  detain 
you  only  a  few  moments  longer  in  juftifying  the 
j'oyful  acclamations  which  it  produced,  .*'  The 
Voice  of  rejoicing  and  falvationi  'i%  ia  ;  the  taber- 
nacles 


ii'83     The  Rtsnrrtttion  of  Jesus  Christ, 

flacles  of  the  rightmus  :  the  right  hand  of  the 
Lord  doth  valiantly.  The  right  hand  of  tiie 
Lord  is  exalted  :  the  right  hand  of  the  Lord 
doth  valiantly." 

The  three  melancholy  days  that  paffed  between 
the  death  of  '.Jefus  Chri-fl  and  his  refurreilion, 
were  days  of  triumph  for  the  -enemies  of  the 
church.  -Jefus  Ghrill  rifeth  again  . ;  and  the 
church  triumphs  in  its  turn  :  •"  Thc'  voice   of  ra- 

•joicing  and  falvation,  is  in  the  tabernacles  of  the 
■r-ight'Cous.  The  right  hand  of  the  Lord  doth 
valiantly."  ^ 

1.   In  th^fe  melancholy  days,  heresy  triumphed 

-*ver  truth.  The  greateft  objeftion  that  was 
jnade  againft  the  fatisfaclion  of  Jefus  Chrift,  v?as 
taken  froai  his  innocence,  which  is  the  founda- 
tion of  it.  For  if  Jcfus  Chrifi;  were  innocent, 
where  was  divine  juftice  when  he  was  overwhelm- 
ed with  rufTcrings,  and  put  to  death  ?  Where 
was  it,  when  he  was  expofcd  to  the  unbridled 
rage  of  the  populace  ?  This  di£iculty  I'eems  at: 
Hrfr  indifToIuble.  Yea,  raxher  Itt  all  the  guilty 
perifii  ;  rather  let  all  the  pofterity  of  Adam  be 
plunged  into  hell  ;  rather  let  divine  juftice  deftroy 
€very  crejiturs  that  divine  goodnefs  hath  made, 
t4ian  leave-^&tmany  virtues,  fo  much  benevolence, 

-aad  fo  much  fervour,  humility  fo  profound,  and 
zsal  fo  great,  without  indemnity  and  reward. 
Bt!t  when  ^e  fee  that  Jefus  Chrifl,  by  fuffering,' 
death,  difarmed  it,  by  lying  in  the  tomb  took 
away  its  fting,  by  his  crucifixion  afccnded  to  a 
tiirone,  the  difTiculty   is  diminifhed,  yea,  it-van* 

-■  iilieth  away  :  "  The  voice  of  rejoicing  and  fal- 
vation, is  in  the  tabernacles  of  the  righteous. 
The  right  hand  of  the  Lord  is  exalted  :  the  right 
hand  of  the  Lord  doth  valiantly."  God  and 
man  are  rcco»ciJed  ;  divine  juftice  is  fatiffied  ; 
henceforth  we  may  go  "  boldly  to  the  -throne  of 
grace.  There  is  now  no  condemnation  to  thent 
which  arc  in  GhriO  Jefas.  Who  ihali  lay  any- 
thing 


The  Rtsiirrectiim  of  Jesus  Christ,     189 

thing  to  the  charge  of  God's  eleft  ?  Who  is 
he  that  condcmncth  ?  It  is  Chrift  that  died, 
yea,  rather,  that  is  rilen  ajjain,"  Heb.  iv.  16. 
ilo:n.  viii.  1,  32,  ."4. 

2.  In  ihofe  mournful  days  inJideUty  triumphed 
■ever  faith.  At  the  fight  of  a  deceafed  Jefus 
the  iwfidel  difplaycd  his  iyflcm  by  ii-fuUing  bitn« 
who  fdcrificed  his  pafiions  to  his  duty,  and  by 
faying.  See,  fee,  that  pale  motionlefs  carcale  : 
Bless  God  and  die  ,'*  All  events  come  alike  to 
nll^  there  is  one  event  to  the  righteous  and  to  the 
i'.'cked  ;  to  the  clean  and  to  the  unclean  j  to  him 
R  that 

•  So  the  French  bibles  render  the  words,  Bt-rs*! 
God  and  die  '  our  tranflation  hath  it,  Curse  Go/  aAd 
die.  Job,  who  belt  kncv  his  wife,  calls  this  a  fonlhb 
fayiog  ;  that  is,  a  laying:  void  of  humanity  and  t'e- 
Ugtor. :  for  fo  the  -xord  foolilh  figniHes  in  fcripiure. 
It  was  a  cruel  popular  farcafrn,  frequently  caft  by  fcep- 
tics  on  thofe  who  perdiled  in  the  belief  of  a  God,  and 
of  the  jierfedion  arcHoxcellcnce  of  his  providencp, 
evea  while  he  filtered  them  to  fir.k  under  the  moft 
terrible  calamities.  "  Your  God  is  the  God  ori::v- 
verfal  nature  '.  He  regards  the  at!\ions  of  men  !  He 
rewards  virtue  !  He  punifiies  vice  ?  On  thefe  erro- 
neous principles  your  adoration  of  him  has  been  btjilt. 
This  was  a  pardonable  folly  in  the  tine  of  your  prol- 
peritj  :  but  what  an  abfurJity  to  perfift  ih  it  now  ! 
If  your  prefent  fufferings  do  not  undeceive  you,  no  fu- 
ture meanr,  can.  Your  mind  is  paft  information.  Ter- 
fevere  ^  Go  an  inynv.r  adoration  tUl yon  die." 

It  may  feem  ftrange  at  6rft,  that  the  fame  term 
ftiould  fland  for  two  fuch-  oppofite  ideas  as  hletsmg  ai;d 
cursing  :  but  a  very  plaiii  and  natural  reatbn  may  be 
affigned  for  it.  -The  Hebrew  ^^'■ord  originally  bgnified 
to  blett,  (^bev.cdiccre')  :  and  when  applied  to  Gad,  it 
meant  to  6/cs*,  that  is,  to  praiis  God  by  rjor.^hippin^ 
him.  The  TalmuJiils  fay,  that  the  religious  honors 
which  were  paid  to  God,  were  of  four  foils.  The 
proftration  of  the  whobs  body  was  one  :  The  bowing 
of  the  head  another  :  The  bending  of  the  uppci- p.ii-t 
of  the  body  towards  the  knees  a  third  ;  -xni  ghnufiexian 
Vhe  fourth!  Megillx  fob  22.  i.  apml  5-uxtoWl".  Lex. 
In  Ihcfc  ways  was  Gud  praiseil,  laorsbif/fed,  or  hlesic'-^f 
»nd  the  Hebrew  word  for  ble fling  was  naturally  put 


1  go     The  Resurrection  of  Jfesus  Christ. 

that  sacrificetb  and  to  bim  that  sacrifceth  not  ,• 
as  is  the  good,  so  is  the  sinn^'r,  and  be  that  swear- 
eth  as  he  thai  feareth   an  oath,    Eccles.    ix.  ^. 

Jcfus 

inr  g<:nyfiexion,\\\t  expression  oi  blefling,  or  praifing  : 
thus  it  is  renderciJ  Pfalm  xcv.  6.  let  us  kneel  before  the 
Lord:  2  Chron.  vi.  13.  Solomon  i^aff /erf  down  upon 
'his  knees.  The  bending  of  the  knee  being  a  uiral 
token  of  respect ,  which  people  paid  to  one  another,  when 
they  iv.et,  the  word  was  transferred  to  this  alfo,  and 
is  pro])erl>  «rt/u/c  .•  2  Kings  iv.  19.  If  thou  meet  any 
man  saiute  him  not.  The  fame  token  of  rtfpeil  being 
parting,  the  word  was  alfo  applied  to  that  :  They 
hlessed  Rebe4iah,  tliat  is,  they  bade  berjarexelt,  accom- 
panying their  good  wiihes  v^itU  ger.ufisxioii.  From 
this  known  meaning  of  the  word,  it  was  applied  to  a 
•bending  of  the  knee  where  no  biefing  could  oe  inteud- 
,ed  ;  he  made  His  camels  kneel  dtKm,  (.Ten.  x.\iv.  11. 
It  was  put  fometimes  for  the  refpeS,  that  was  paid  to 
a  magillrat^,  Gen.  xli,  43.  and  fometimes  for  the  re- 
fpeit,  which  idolaters  paid  to  falfe  gods.  But  to  bir.:i 
the  knee  to  an  idol  was  to  deny  tie  existence  of  God,  to 
renonnce  his  •viorsh'ip,  or,  in  the  fcripture  ftyle,  to  curse 
<iod,  to  blaspheme  Ood,  &c.  //  /  beheld  the  tun,  or  t^e 
fKoon,  and  my  mouth  hath  kissed  my  hand,  I  should  hai^e 
denied  tie  Cod,  ibat  is  above, Job  xxxi.  2.6,  27,  i8.  On- 
ly the  fcopeof  the  place,  therefore,  can  deter^nine  the 
^jr^ciu;  ^meaning  of  the  word.  The 'word  niult  be 
rendered  cane,  deny,  God,  or  renounce  hi:  •cjorship,  Job 
1.5,  li.  and  it  mult  be  rendered  blats,  ackrif^ledge,  or 
vorship  him,  in  ver.  si.  The  Septuagint,  after  a  long 
farcailic  paraphrafe,  fuppofed  to  hare  been  fpoken  by 
3ob's  wife,  ronders  the  phrafe^ei^on  ti  rema  pros  Knrien. 
Aai  telcuta.  To  bring  our  meaning  iHto  a  narrow 
compafs.  If  an  ancient  Jew  had  ieec  a  dumb  man 
bend  his  knee  in  the  tabernacle,  or  in  the  temple,  lie 
•would  have  faid  he  blessed  the  Lord.  Had  he  iecn. 
him,  bend  his  knee  at  cuiirt,  in  the  prefencc  of  Solo- 
mon, he  would  have  faid  he  blessed,  that  is,  he  salute  J 
the  Kiso.  And  had  iie  leen  him  bend  his  knee  ia  a 
house  o/' Ba^ I,  or  it\  z,n  idolatrous  grove,  he  wo»ld  have 
laid,  ha  blessed  an  1  dol  ;  or,  .as  the  embracing  of  idola- 
try was  the  renouncing  of  the  worfliip  of  the  true  God, 
4ic  would  have  faid,  he  curbed  J-ehovah.  We  have 
ventured  this  conjefture  to  prevent  any  prejudices 
iagainft  the  EngliQ\  bible,  that  may  arifc  •Vom  the  feem- 
injlr  uncertain  meaning  of  fome  Hebrew  Nvords, 


THe  Resurrection  of  jcsus  Christ.     191 

Jpfiis  Chrift  rlfcth  from  tlie  dead  :  "  Tli*  voice 
ot"  rejoitinc^  aud  falvalion,  is  in  iho  tabcrnnclps 
of  the  righteous."  The  fydem  of  the  infidel 
finks  :  "  he  errs,  not  knowing:  the  forinturr-;, 
nor  the  power  of  God,''  Mrat.  xxii.  C9. 

3.  In  thofe'jifmal  days,  tyrctun  Iriuin,.  ~d  ^■^. 
the  ptrs$veranc£  of  martyrs.  Innocence  was  op- 
preltad,  and  the  rewnrds  of  virtue  fecmed  to  be 
buried  in  the  tombofhirj,  wlio,  above  nil  other.^, 
had  devoted  himfelt'  tc  it.  Jeiiis  Chnft  rifeth 
again  :  "  The  voice  of  rejoicing  and  falvatton, 
is  in  tlie  tabernacles  of  the  rightcons.''  Tli?  cc~ 
figns  of  the  encmies-of  innjcenre  arc  all  frnHra.-- 
cd,  and  their  attenipts  to  difgrace  purity  fi-rvf 
onl)^  to  exalt  its  glory,  and  to  perpetuate  li-. 
memory.  Let  the  tyrants  of  the  rhnrch,  tS^r, 
rage  againft  us  ;  let  the  gates  cfhtll^  Matt.  :jvi. 
18^  confiilt  to  deQroy  us  ;  let  the  kings  of  tbs 
ear  lb,  more  furinos  oftener  than  hell  itP'rlf,  xet 
themsdves  against  the  Lord  and  agcinst  hu 
anointsd,  Pfal.  ii.  2.  let  them  fet  up  gibbets,  let 
fhem  equip  galley?,  let  tbem  kindle  fire*  to  born 
Us,  and  prrpare  racks  tatortiue  us  ;  tbry  thetri- 
felve?,  and  all  their  cruel  inventions,  fiiaU  ftrvc 
the  purpofes  of  the  almiglity  God  :  The  As- 
sjrian  is  only  the  rod  of  his  ar^cft  Ifa-  »•  '^« 
"  Hcfod  and  Pilate  do  crJy  what  bis  hand  and 
hi»  counfel  dctcrmtncd  before  to  be  done,"  A£ls 
iv.  28.  God  knoweth  how  to  reftrain  th«ir  fury, 
and  to  fay  to  them,  as  he  faith  to  the  ocean, 
"  Hitherto  f!\alt  thou  come,  but  no  further  : 
and  here  fhall  thy  proud  waves  be  Qayed,"  Job 
xxxviii.  2. 

4.  Finally,  in  thofe  fat:4  days,  death  triumphed; 
ovdr    all  hitman   hope   of  immortal  glory.     The 
dediny  of  all  believers  is    united  to  that    of  Jefus 
ChrilK     He    had  faid    to  his   difciples,  because  I 
live,  ye  shall  live  also,  John   »v.    19.     In  like 

anner,  on   the  fame  pci)iciple,  we   may  fay,    If 
■    lip  dead,   we  arcLdead  alfo.     And  bow  could 

we 


192     The  Rciurrcciion  of  Jesui  Christ, 

•we  have  hoped  to  live,  if  he  who  is  our  life,  had 
not  freed  himfelf  from  the  Hate  of  the  dead  ? 
JclusChrift  rifeth  from  the  dead.  *'  The  voice 
of  rejoicing  is  in  the  tabernacles  of  the  righte- 
ous." Nature  is  re-inHattd  in  its  prinnteval  dig- 
nity ;  death  is  sivallowed  vp  in  vicfory^  i  Cof, 
XV.  54.  the  grave  is  difaroied  of  its  fting.  Let 
my  eye-light  decay  ;  let  my  body  bow  unfler  the 
weight  of  old  age  ;  let  the  crgaus  of  my  body 
ceafe  to  peiforni  their  wonted  operaiion'S  ;  let 
all  myXenfea  fail  ;  let  death  fweep  awiiy  the 
dear  relatives  */  my  bosoTK,  and  my  friends.,  who 
are  as  min^  avn  soul,  Drcit.  xlii.  C>.  let  thcfe 
eyes,  guOiing  with  '.ear?,  attended  with  fobs,  and 
Ibrrowrs,  and  groans,  behold  her  sxp'ire,  who  was- 
Boy  company  in  foliiude,  my  couafel  in  diflicultV) 
my  corafori  in  difgrace  ;  let  me  follow  to  the 
grave  the  bones,  the  carcaCe,  the  precious  remains 
of  this  dear  part  of  ihyf«!f  ;  »y  converfc  is  fuf- 
pendcd,  but  is  not  cjftroyed  ;  *'  LasJiru-,  my 
friend,  fleepeth,  but  if  I'Lelicve,  I  IhaM  fee  the 
gloiy  of  God."  Jefus  Chrifl  is  fii-  rtsTtrreition 
and  the  life.,  John  3ti.  2,  40,  25.  He  is  rtfett 
from  the  dead,  we  therefore  (hiaii.  oY^e  day  rife. 
Jffos  Chrift  is  not  a  private  p*rfon,  he.  Is  a  pub- 
l  <•  reprefen^tative,  he  is  the  furety  of  thf  thcrch, 
**  the  firft  fruits  of  them  that  Hctp.  If  the  fpirit 
of  him  that  rlifed  up  Jeftis  from  the  dead,  diveJl. 
in  yoi3  ;•  he  that  raifttl  "up  Chrift  ffbra  the  dead, 
{hall  alfo  quicken  y'c.wf  mortal  bndier,  by  his 
Spirit    that  dwellefl)   in      -  Cot.    :-;v.    '   ', 

Horn.  viii.  2. 

Was  ever  joy  more  illional  ?  Was  triumph 
ever  more  gloricus  V  The  triiimphant  entrie;: 
of  conqueror?,  the  fongs  that  rend  the  air  in  praife 
of  their  vitStories,  the  pyramids' on  which  thcir 
exploits  are  tranfmitted  t<5  ponerity.,_  wtleii  they 
iiHve  fubdued  a^encral,  Routed' sn  a'r,my»  "  bj«m- 
hled  the  pride,  ahd  repVtfl^d'  the  rage  of  d  foe  ; 
ought  na*  a"  ''  r'^    to  yield  ♦o    the  joys  that  are 

occafxoned 


7%«  Rtsurreciion  0/  Jesus  ChrisU     193; 

occaGonpd  by  the  event  which  we  celebrate  to 
day  ?  Ought  not  all  ihcfe  to  yield. to  tiie  viflo. 
rie9  of  our  incomparable  Lord,  and  to  his  peo- 
ple's exprefilbns  of  praife  ?  Omr  part,  of  the 
gratitude,  which  is  due  to  beneficial  events,  i^ 
to  know  their  value,  and  to  be  alTeded  with  tlie 
benefits  which  tlicy  procure. 

Let  us  celebrate  the  praife  of  the  author  of 
our  redemption,  my  brethren  ;  let  us  call  heaven 
■and  earth  to  witaefs  our  gratitude.  Let  au  in- 
creafc  of  zeal  accompany  this  part  of  our  en- 
gagements. Let  a  doi»%Ie  portion  of  fir.e  froni- 
heaven  kindle  our  facriflce  ;  and  with  a  heart . 
penetrated  with  the  liveliefl  gratitude,  and  «illi 
the  mofl  ardent  love,  let  each  chriffiau  esciaim» 
"  Blefijed  be  tlw:  God,  and  Father  of  my  Lonl 
JHus  Chrifl^,  who,  according  to  his  zbundaiic 
mercy,  hath  hegottcn  me  again  lo  a  lively  hone, 
by  the  rcfurreftion  of  Jcfu»  Chrifi:  fri;m  the  dead," 
'.  .Pft.  i.  3.  Let  him  join  his  voire  to  that  of 
angels,  and,  in  concert  with  the  celelliyi  Intelli- 
gtnces,  let  him  fing,  "  Holy,  holy,  holy,  is  the 
Lard  of  hoOs  ; .  the  whole  earth  is  full.pt  hi$ 
glory,"  Ifa,  vi.  3.  L:et  tbe  tabernccles  of  the 
righteous  refotind  with  the  text,  the  right  brind 
of  tJbi:  Lord :  doth  "S/iiiautij  :  tie  right  hand  oj 
ibc  Lord  doth  VdlianiU, . 

Bjt  what  melancholy.,  tboogl.: .  ...  ilieU*. 
which  interrupt  the  plealures  of  this  day  ?  Whole 
labernachs  are  thefe  ?  The  tubernacles  of  xhc 
righteous  f  Ah  1  my  brethren  !  wo  be  to  you, 
if,  under  pretence  that  ibc  righteous  ought  to 
r.  joice  to-day,  you  rejoice  by  adding  fiii  to  Un  1 
'i'he  refurreftion  ,of  the  Saviour  of  tb?  work), 
perfcifil/  nfToptswlth  the  other  parts  of  his  cccn-  . 
omy.  It  i-.,  a  fprin'g,  fiowi-jg  with  inot]v<:j  of 
iMjIintfs.'  Gpd  has  kft  nothing  undone  \n  tl^ie. 
work  of  your  falvatlon.  The  great  work  U 
iiniihed,  X^fus  Chrifl  completed  it,  when  he  rof-- 
irom  •>•  '•^";h.  'J'hf  Son  hath  '^a'-'l  t' *•  tiv 
II    2  .   .u, 


1 94     ^^^  Resurrection  of  Jesus  Chrisi'. 

foin.  The  Father  hath  J.cceptecl  it.  The  holy 
Spirit  hath  publiflied  it,  and  by  innumerable 
prcdigiej  haib  confirmed  it.  None  but  your- 
lelves  can  condemn  you.  Nothing-  can  deprive 
you  of  this  grace,  but  your  own  contempt  of  ir. 

But  the  more  precious. this  grace  is,  the  mor'j 
criminal^  and  the  more  affronting  to  God,  wili 
your  contempt  of  it  he.  The  more  icy,  with 
which  the  glory  of  a  rifen  JeUis  ought  to  iRfpin.' 
yoti,  if  yon  believe  in  hinu  the  raclre  ifcrror  ought 
yoo  to  feel,  if  you  at  tempi  to  difobey  hint.  H*?,- 
who  *♦  declared  him  the  ion  of  God,  vrnh  pow^-j- 
by  the  rtfi!rrec\ion  from  the  d^xd,  put  a  i'ctpire 
of  iron  into  his  hand,  that  he  might  break  hi^ 
enemies,  and  dalJi  them  in  p'tfcts  like  a  pottfrX 
^•clfe!,"  Rom.  i.  4.  Pfal.  il.  9.  Hoil  thoa  enter 
into  thefe  reflic^ ions  '  Doft  ihou  approach  tlie 
table  of  Jefus  Cbrift  with  determinatiftiis  to  live 
a  new  lilt  ?  I  bflieVe  fo*  Biir  the' gr'artd  fault 
of  our  comwunions, -and  foUuin  feftivaU,  doth 
not  lie  in  the  precife  time  of  oi»r  comojoninns 
and  rolcmuJties.  The  reprefeniation  ot  Jefus 
Chrift  in  the  Lord's  fupper  ;  certain  reflexions 
that  move  confeitncs  ;  an  extraordinary  atten- 
tion to  th^  Bcblefi  ob}«ft  in  religion  ;  the  {o- 
leronisies  that  belong  ta^ur  public  feftjVals  ;  in^ 
ipii-e  us  with  a  kind  of  devotion  ;  hut  how  often 
docs  this  devciioii  vanifh  with  the  objtc\s  that 
produced  it  ?  Thefe  augutt  Tymbols  mould  fol- 
low thee  into  thy  warfare  \n  the^  world.  A  voice 
fliould  found  in  thine  ears  amldft  the  tuitiolt  ot" 
the  world  ;  amidft  tiie  d'ffipating  fcenes  that  be- 
fiege  tliy  mind  ;  atnidft  the  pleaTures  that  fafci- 
jiatc  thine  eyes  ;  iimidft  the  grandetir  and  glory 
>vhich  thou  taufrft  to  blaze  crouxid  thee,  'anil' 
vith  which  thou  tliyfelt,  shhougb,  alas  !  alwayi' 
mortal,  always  a  worm  of  iha  earth,  always  dull 
and  allies,  art  the  firfl  to  be  dazzled  ;  a  voice 
fhould  found  in  thine  ear*,  Remember  thy  vows, 
femember  thine  oaths,  renietnber  thy  joys. 

My 


The  Remrrecliono/  Jesus  Christ.     195 

My  ^ethren,  if  yon  be   not    to-morrow,  and 
till  tbe  next  Lord's  fupper-day,  what  you   are  to- 
day, we    recall    all    the   congratulations,  all  the 
lenediAions,    and  all   the  declarations    of    joy, 
which    we    have    addreffcd    to  you.     Inftcad    of 
congratulating    you  on  your    happincfs  in  bein^^ 
permitted    to  apprj^ach  God    in   your    devotions, 
we  will  deplore  your  wickednefs  in  adding   perfi- 
Jyi^nd  perjury  to  all  your   other  crimes.     Inftead 
of  benedi(ftions  and  vows,  we  will  cry,  "  Anath-- 
"nia,  Maranatha  ;   if  any  man  love  not  the  Lord 
Jefus  ChiiO,  kt  him  be  Anathema,"  1    Cor.  xvi. 
?.2,     If  any  man  who  hath  kiffed  the  Saviour  be- 
-ay  him,  let  bim  be  Anathema*     If  any  man  de- 
'.t  the  myftcries  of  our  holy  religion,  it-t  bim  be. 
hiathema.     If  any  o-an    "  tread  under  foot   the 
-•on  of  God,  and  count  the  blowl  of  tbe  covenant 
:)  unholy  thing,    let   him  be   Anathema,"  Heb; 
X.  29.     InAead  of  inviting  thee  to  celebrate  the 
praise  oi  iht  author  of  our  being,  we  forbid  thee 
i.r  practice,  for  it  is  comely  only  for  tbe  uprigbty 
-i!.  Kxxiii.  1.     Cody    by  our  niiniflry,  saitb   to 
'..'ite.  Thou  "Wicked  man  !    What  bast  tbou   to  dO 
to    take    iny   covenant  in    tby    mouth?  Pfal.     I, 
J^.      Why  doth  that  fftouth  now  blefs    my  name, 
and  then  blal'pheme  it  :  now  praife  me  thy  Crea- 
tor, and    then  defame  my  creatures   :   now  pob- 
Ijfli  my  gofpel,  and  then  profane  it  ? 

If,  on  the  contrary,  you  live  agreeably  to  the 
engagements  into  which  you  have  entered  to- 
day ;  what  a  d»y,  what  a  day,  my  brettiren,  is 
this  day?  A  day  in  wliich  you  have  performed 
ihe  great  work,  for  which  God  formed  you,  and 
which  is  all  that  defcrves  the  attention  of  an  iitJ- 
mortal  foul.  A  day  in  which  many  impurities,, 
many  calumnies,  many  p^ffisnatc  ad\ions,  many 
perjuries,  and  many  oaths  have  been  buried  i» 
^verlafting  fiience.  Ic  is  a  day,  in  which  you 
kavebeen  rallied  in  the  blood  of  the  Lamb  ;  in 
whitb   you   bare    entered    into  IcUowrnip  Avith 

God  ; 


1 96     The  Resurrection  of  Jtsus  ChriU^. 

{)od  ;  in  \Tliich  you  have  lieard  thefe  trinmpfiant 
HVouts  iw  the  church,  Grace,  ^race  unto  it^  Ztch. 
iv.  7.-    A- day  in  which  you  have  been   raised  up 
together,   ami  made    to   sit  togelbcr  in  heavcnlj 
plaas  in  Christ  yesus,  liph.   ii.  6.      A    tlaj;,  il;e 
pleafmg  remenjbrance  of  xvhich    will    follow  you 
ti  your  death-bed,  and   will  enable   your   pallors 
to  open  the  gates  of  heaven  to   you,   to   commit-, 
your  touls  iiuo  the  l-.ands  of  the   Redeemer    who 
ranfomed  it,  and  fay  to  you,  Remember,  on  ft^h : 
a  day   your    {»ns   were    tftaccd  ;    remember,  on. 
fuch  a  day  Jifas  Chrift  difarmed  death  ;   remem- 
ber, oa  luGh  a  day  the  gate  of  heaven  was  opened. 
to  you. 

O  day  I  which  the  Lord  Iwth  mau-f,  let  me 
for  ever  rejoice  in  thy  light  1  O  day  of  defigns, 
refolutions,  and  promifes,  may-  I.  never  forget 
thee  !  O  day  of  confolation  and  grace,  may  a 
rich  efTufion  of  the.  peace  of  G-od  on  this  audito- 
ry, prel'erve  thy  n>ctnorial  through;  a  thoufand 
generations  1 

Receive    tins  peace,    my  dear   brethrfB*       I 
fprcad  aver  ycu    hands  waihed   in   the    innocent 
Wood  of  my  Redeemer  ;   and    as    our.  rlfen    Lord. 
J^fus   Cbrift,  when  he   appeared   to  hiidifcipl'es, . 
laid  to  them,   Peace^  peace  be   unls  you  ;   fo    we, 
by  his  command,    while  we   celcb/ate  the  memo- 
rable   hiftory  of  his    rcfurre£\ion,    i«y    to   you, 
"  Peace,  peace  be  unto  you.     As  many   as  walk 
according  to    this    rule,  peace  be.  on    theoi,  and 
mercy,  and    upon    the  Ifrael   of  Go;l,"    John  xx.  . 
k',  21;  Gal.  Ti.  16.     To  hiiU  be  honor  and  glory 
fbr  cr€r.— rAmen. 


SERMOiSr 


SERMON    Villi 


THE  ABSURDirr  OF  LIBERTINISM  AND- 
INFIDELITY, 

PsAL^r,  xcir*  f,'«,  9,   10. 

Tbey  say,  The  Lord  shall  not  see  :  neither  shall 
the  God  of  Jacob  regard  it.     Understand^  ye 
most  brutish  among  the  people  :  and  ye  fooISf. 
'ivbenivill ye  be  lifise  ?     He,  that   planted  the 
tar,  shall  be  not  hear  ?     He,  that  formed   the 
i-ye,  shall  he  not  see   ?     He,    that  chastiseth- 
the  heathen,  shall  not  be  correct?     He,   that' 
ieacheth  man  knowledge,  shall  not  be  know  ? 

Invective  and  reproach  feldom  pro-., 
feed  from  the  mouth  of  a  man,  who  loves  truth, 
and  defends  It.  They  are  the  ofual  weapons  of. 
them,  vho.  plead  a  defperate  caufe  ;  v?ho  feel 
tberofclves  hurt  by  a  formidable  adverfary  ;  "^^^ 
have  not  the  equity  to  yield,  when  they  oughf 
to  yield  ;  and  who  have  d0  other  part  to  tike, 
than  that  of  fupplying  the  want  of  folid  reafons 
by  odious  names.  •     .J;'- 

Yet,  wltatever  charity  WV  mayhave    for  erro- 
neous people,  it  is  difficult  to  fee,   with   modera- 
tion,   men    obftinattly    maintaining  fojjie  errors, 
guiding  their  minds    by  the   corroption  of  their 
hearts,  and  choofing   rather  to  advance  the  mofl 
palpable  abfurdities,  than  to  give  the  leaft   checks 
to    the  rooil    irregular    paffions.      Hear  how    the 
facred    authors    treat    people    of    this   character. 
"  My  people    h    foolifh,  they   have  nat  known, 
me  ;   they  are  fottifh  children,    tliey  have  no  un-. 
derftanding.     The    ox  knoweth   his   owner,  and 
the   afs   h\i    mafter's  crib  ;   but    Ifrael   doth  not 
know,  my  people  doth  not  cotiGder.     Ephraim    is 

like 


tgH  Thi  Absurdily  of 

Hke  a  filly  doye  -vvithout  heart.  O  geueratioit 
of  vipers,  wh©  Iratli  wH'rsuti  you  to  fkc  from  the 
wrath  to  come  ?  Ofoolifn  G-alxtians,  wlio  hath 
bewitched  you,"  Jer.  iv.  52;  Jt'a.  i.  3.  Hof.  vii. 
1 1.  ^latt.  iii.  7<  and  Gul.  iii.  1. 
•  Nbf -to  nvuliiVH-- cx'»nip??s,  ie<  it  fufHce  to  rew. 
mark,  tbat,  if  e^"er. there- were  men,  who  defcrv- 
cd  fuch  odious  names,  they  nie  fuch  a?  our. 
prophet  defcfibcs..  ,  'r.h.oie  abominable  men  I 
mean,  who,  in  order  to  violate  the  laws  of  le- 
ligion  without  remorfe,  msinrain,  that  religion 
is  a  chimera  ;  wha  break  down  all  the  bounds, 
■which  God  h»th  fet  to  llie  wickednefs  of  man- 
kind, and  who  determine  tohe  obftinatc  Itifidch, 
that  they  piciV  be  peaceable  libertines.'  The 
prophet,  therefore,  lays  afide,  in  refpefi  to  them, 
that  chanty,  which  a  weak  mind  would  nierif, 
that  errs  only  through  the  misfortune  of  a  bsd 
education,  or  the  ftrait  limits  of  a  narrow,  ca- 
pacity. "  O  ye  moft  brutifh  among  *"th>  peo- 
pie,"  fays  lie  to  them,."  tindsrfland.  Ye  fool?» 
wheir  will^yc  be  wife  V* 

People  of: this  fort,  I  intend  to  pvttack  to-day. 
Not  that  I  promife  myfelf  much  fucee-fs  with 
th«m,  or  entertain  hopes  of  reclaiming  them, 
Thcfe  arc  the  ^fbo/i,  •of  whom  Solomon  fays, 
"  though  thou  flaouldeft  bray  a  fool  in  a  mortar 
among  wheat  with  a  peflle,  yet  will  net  his 
fooliOinefs  depart  from  him,"  Prov.  xxvli.  22. 
But  I  am  endeavoring  to  prevent  the  progrefs  of* 
the  evil,  and  to  guard  oup  youth  againfl  i^vora-. 
ble  imprefjions  of  infidelity  and  libertinifm,  which 
nave  already  decoyed  away  too  many  of  osr 
young  people,  and  to  confam  you  all  in  your  at- 
tachment to  your  hoiy.  religion.  Let  us- enter 
into  the  matter. 

In  the  flyle  of  the  facred  authors,  particularly 
in  that  of  our  prophet,  to  deny  the  exiUence  of 
a  God*  the  do<5\rine  of  Providence,  and  the  tlTen- 
tjaj  difference  between  juHand  unjuR,  is  one  and 

the 


Libertinism  and  Infidelity.       i^ 

'the  fame  rhing.  <'omparc  the  pfalm,  out  of 
which  I  have  taken  my  text,  with  thefourtecntli, 
with  the  fifty- third,  and  particularly  with  the 
tentli,  and  'yeu  will  perceive,  that  the  prophet 
con fcuntii  them,  who  fay  in  ibeir  kearts^  titere  is 
no  Godf  with  thofr,  who  fay,  God  haih  forgotten  ,; 
he  bidetb  bis  face ^  be  loiU  never  see  LLj  ^{-a], 
X.  11.     ■ 

In  effe£l,  although  the  lafl  of  thefe  doctrines 
may  be  maintained  without  admitting  the  firfl, 
yet  the  laft  is  no  lefs  eCential  .to  religion  than  the 
hrih  And  although  a  man  may  bt  a  deifl,  ao(i 
an  epicur-can,  without  being  nn  atheift,   yet    the 

;fy[\cm*of  pn  atheift  is  no  more  odious  to  God 
than  that  of  an  epicurean,  jind  that  of  adeilh 

I  Ihall,  therefore,  make  but  one  man  of  thefe 
different    men,   and,    after  the    example   of   the 

•prophet,  I  ihall  attack  him' witlj  the  fame  arms. 

■In  order  to  juftify  the  titles,  that  he^ivos  an  iu- 
ndcl,  I  flnll  attack, 
I.   His    tafte. 
n.   His  policy. 

III.  His  indocility. 

IV.  His  logics,  or  to  fpeak  .oiore  iproperly, 
his  wayofreafoning. 

V.  His  morality. 

VI.  His  confcience, 

VII.  His  politencfs,  and  knowledge  of  the 
MTorld. 

Ic  aU  thefe  refleftions,  which  I  fliall  propor- 
tion to  the  length  of  thefe  excrcifcs,  I  fhall  pay 
•more  regard  to  the  genius  of  our  age  than  to  that 
of  the  times  of  the  prophet:  and  I  flull  do  this 
the  rather,  becaafe  we  cannot  determine  on  what 
occafion  the  pfalm  was  cooipofcd,  of  which  the 
text  is  a  part. 

I.  If  you  confider  the  tasie,  the  difcernment 
and  choice  of  the  people,  of  whom  the  prophet 
•fpcaks,  you  will  fee,  he  had  a  great  right  to  de- 
Wimitm  ihtm  moit  brutisb  iudjeolisb'     What 

ait 


feCKD  The  Absurdity  of 

ah  exccTs  mud  a  man  have  attained,  when  he 
bates  a  Tellgion,  without  which  he  cannot  , but 
be  miferable  I  Who,  of  the  happieft  of  man- 
kind, doth  not  want  the  faccour  of  religion  ? 
What  difgraces  at  court !  What  mortifications 
:n  the  army  1  Wljat  accidents  in  trade  !  What 
.  ijncertainty  in  fcience  1  What  bitternefs  in 
;pleafure-l  What  injuries  in  reputation  I  What 
inconftancy  in  riches  1  What  difappointments 
in  projects  \  What  infidelity  in  friendfiiip  ! 
What  vicilTitudes  in  fortune  1  Mifcrable  man  1 
What  will  fupport  thee  under  fo  many  calami- 
ties ?  Wh«t  mifer^ble  comforters  are  the  paf- 
fions  in  thefe  fad  periods  of  life!  How  inade- 
'  qu^te  is  philofophy  itfclf,  how  improper  is  Zeno, 
haw  unequal  are  all  his  followers  to  the  talk  of 
calming  a  poor  mortal,  when  they  tell  him, 
*^  Misfortunes  are  infcparable  from  human  na- 
ture. No  man  fhbuld  think  himfelf  exempt 
irom  any  \hing,  that  belongs  to  the  condition  of 
'Tiankind.  If  maladies  be  violent^  they  will  be 
ihort  ;  if  they  be  long,  they  will  be  tolerable. 
A  fatal  neceflity  prevails  over  all  mankind  ; 
complaints  and  regrets  cannot  chan-ge  the  order 
of  thing!.  A  generous  foul  ftiould  be  fuperior 
•to  all  events,  it  ftiould  defpife  a  tyrant,  defy  for- 
tune, and  render  itfelf  infenfible  to  pain."  Tol- 
erable re^eftions  in  a  book,  plaufible  arguments 
in  a  public  auditory  !  But  weak  refle(Slions, 
vain  arguments,  in  a  bed  of  i^nfirmity,  while  a 
man  is  fti^ering  the  p;^ia  of  the  ;^90t^  91^  the 
ftone  ! 

O  1  how  neceffary  is  religion  to  us  in'thefe 
fatal  circ^mftanccs  1  It  fpciketh  to  us  in  a 
manner  infinitely  more  proper  to  comfort  us  un- 
der our  heavieft  afliftions-!  Religion  faith  to 
you,  "  Out  of  the  mouth  of  the  Moft  High  pro- 
ceedeth  evil  and  good,"  Lam.  jii.  3%.  "  He 
formeth  light  and  createth  darknefs  ;  he  maketh 
peace,  and  createUi  evil^Jf  Ji«»  xlv.  7.  "Shall 
•  •-.  ■  i-  r  there 


Tjiboiinism  and  InftdeUty,       201 

there  be  evil  in  the  city,  and  the  Lord  hath  not 
done  it  ?"  Amos  iii.  6.  Religion  tells  you,  that 
if  God  af9i(fl  you,  it  is  for  your  own  advantage; 
it  is,  that,  being  iincafy  on  earth,  you  may  take 
your  flight  tovrard  heaven  ;  that  "  your  light 
a3t<^ion,  which  is  but  for  a  moment,  may  work 
for  you  a  far  more  exceeding  and  eternal  weight 
of  glory,"  2  Ger.  iv.  17.  Religion  bids  yoa 
*'  not  to  think  it  flrange  concerning  the  ficry 
trlal,  which  is  to  try  you,  as  though  fome  flrange. 
thing -happened  unto  you,"  I  Pet.  iv.  12.  but  to 
believe,  that  "  the  trial  of  your  faith,  being  much 
more  precious  than  that  of  gold,  which  pejifhetb, 
will  be  found  utJto  praife,  and  honor,  and  glory, 
at  the  appearing  of  Jefus  Chrift,"  chap.  i.  T. 

But  religion  is  above  all  neceffary->in  the  grand 
viciffitude,  in  the  fatal  point,  to  which  "all  the 
ftepa  of  life  tend,  I  mean,  at  the  hour  of  death. 
For,  at  length,  after  we  have  rufhed  into  all 
pleafures,  after  we  have  fung  well,  danced  well, 
ieafled  well,  we  muft  die,  we  mud  die.  And 
what,  pray,  except  religion,  can  fupport  a  man, 
draggling  with  tbe  king  of  terrors  ?  Job  xviii, 
14.  A  man,  who  fees  his  grandeur  abafed,  his 
fortane  diftributed,  bis  conne<Stions  diffolved,  his 
fenfes  benumbed,  his  grave  dug,  the  world  re- 
tiring from  him,  his  bone$  hanging  on  t-he  verge 
of  the  grave,  and  his  fsul  divided  between  the 
horrible  hope  of  finking  into  nothing,  and  the 
dreadful  fear  of  falling  into  the  hands  of  an  angry 
God. 

Jn  fight  of  ihefe  formidable  objefts,  fall,  fall, 
ye  bandages  of  infidelity  I  ye  vails  of  obfcurity 
and  depravity  !  and  let  tne  perceive  how  neccfTa* 
ry  religion  is  to  man.  It  is  that,  which  fweet- 
ens  the  bittcreft  of  all  bitters.  It  is  thit,  which 
difartns  the  rooft  invincible  monfler.  It  is  that, 
which  transformeth  the  moll  frightful  of  all  ob- 
jefts,  into  an  objccl  of  gratitude  and  joy.  It 
is  that,  which  calms  the  coafciencc,  and  confirms 
S  the 


202  The  Ah  surdity  of 

the  foul.  It  is  that,  which  prefenis  to  the  dy« 
itig  believer  another  being,  another  life,  another 
economy,  other  objefts,  and  other  hopes.  It  is 
that,  which,  "  while  the  outward  man  periQietir, 
reneweth  the  inward  man  day  by  day,"  2  Cor,  iv. 
\h.  It  is  that,  which  dilfipates  the  horrors  oi' 
tbs'vaUcyoftkssbadoiv  of  deaths  Pfal.  xxiii.  4. 
It  is  that,  which  cleaves  the  clouds  in  the  fight, 
of  a  departing  Stephen  ;  tells  a  converted  thief, 
to-day  shall  thou  be  in  paradise^  Luke  xxiii.  43". 
and  cries  to  all  true  penitents,  Blessed  ar^  -  the 
dead  which  die  in  the  Lord^  Rev.  xiv.  L5. 

II.  Having  taken  the  unbelieving  libertine  on 
his  own  interefl:,  I  take  him  on  the  public  inter- 
eft,  and,  having  attacked  his  taftc,  and  difcern- 
nrnt,  1  attack  his  policy.  An  infidel  is  a  dif- 
turber  of  public  peace,  who,  by  undertaking  to 
fap  the  foundations  of  religion,  undermines  thofe 
of  fociety.  Society,  cannot  subsist  loitbout  re- 
ligion. If  plaufible  objeftions  tnay  be  farmed 
againfl  this  .propofition,  it  is  becaufe  opponents 
have  had  the  art  ofdifguifing  it.  To  explain  it, 
is  to  preclude  the  fophifms,  which  are  cbjedled 
iigainll  it.  Permit  us  to  lay  down  a  few  explaii- 
atory  principles. 

Firfl.  When  Ave  fay.  Society  cannot  subsist 
without  religioHf  we  do  not  comprehend  in  our 
propofition  all  the  religiens  in  the  world.  The 
propofition  includes  only  thofc  religions,  which 
retain  the  fundamental  principles,  that  conftitutc 
the  bafe  of  virtue  ;  as  the  immortality  of  the 
foul,  a  future  judgment,  a  particular  Providence. 
"VYe  readily  grant,  there  may  be  in  the  world  a 
religion  worle  than  atheifm  :  for  example,  any 
religion,  that  (hould  command  its  votaries  to 
kill,  to  anaflinatc,  to  betray.  And,  as  we  readi- 
ly grant  this  truth  to  thofe,  who  take  the  pains 
to  maintain  it,  fo  whatever  they  oppofe  to  us, 
taken  from  the   religions  of  pagans,  which  were 

iiurtful 


Lihcriinism  and  Infidelity.       203 

nurtful  to  fociety,  is  only  vain  declamation,  that 
proves  nothing  againft  us. 

Secondly.     VVhen    wc    aSirm,  Sccietj    cannot 
■  ubsist  vjttbout  religion^  we  do  not  pretend,    that 
irligion,    which  retains   articles    fafe  to    fofiety, 
nay  not  fo  mix  thofe  articles   with  other   princi- 
ples pernicious  to  it,  that  they  may   feem  at  firft 
light  wprfe    than    atheilm.       We    affirm    only, 
•tliat,  to  take  the  whole  of  Inch  a.  religion,   it   is 
snore    advantageous  to  fociety  to    have   it,  than 
to   be   dellitute    of  it.       All,  therefore,    that   is 
ob]e<i\cd  againft  our  propofition,  concerning  ihofc 
wars,    orufades,    and    perfecuiioos,    which     were 
caufed    by    fopenlition,    all    this  is     only     \ain 
fophidry,  which  doth  not  afTed  our  tbcils   in  tha 
Icalh 

Thirdly.  When  we  fay.  Society  cannot  subsist 
iviihout  religion^  we  do  not  fay,  that  religion, 
even  the  purcft  religion,  niay  not  caufe  fonie  di fr 
orders  in  fociety  :  but  we  affiroi  only,  that  thtfc 
diforders,  however  numerous,  cannot  counter- 
balance the  benefits,  whlcU  religion  procures  to 
it.  So  that  all  objeclions,  taken  from  the 
troubles,  which  zeal  for  truth  may  have  produced 
in  fome  circnmflances,  are  only  vain  objedlions, 
that  cannot  weaken  our  propoiition. 

Fourthly.  When  we  aSirin,  Society  cannot 
ubsist  ivithout  religion^  we  do  not  affirm,  that 
fill  the  virtues,  which  are  difplayed  in  fociety, 
proceed  from  religious  principles  ;  fo  that  all 
juft  rosgiftratcs  are  juft  for  their  love  of  equity  ; 
that  all  grave  ccclefiaftics  arc  ferious,  becaufc 
they  refpe£l  their  chara£ler  ;  that  all  chafle 
women  are  chaftc  from  a.principle  of  love  to  vir-i 
tue  :  butoan  motives,  we  freely  grant,  often  pre-, 
vail  inrtead  of  better.  We  aflirm  only,  that  re- 
ligious principles  are  infinitely  more  proper  to 
regulate  fociety  than  human  motives.  Many 
perfons,  we  maintain,  do  actually  govern  their 
conduft  by  religious  principles,  and  fociety  would 

be 


ft 04  The  Ahurdiiy  of 

h.t  incomparably  more  irregular,  were  tbcre  nd 
religion  in  it.  That  lift  of  virtfles,  therefore, 
ivhich  only  education  and  conHitution  product^ 
<io:h  rw)t  at  all  affedl  the  principle,  which  Ave 
are  endeavoring  to  efVafclifn,  and  he,  who  takes 
bis  objeflions  iVom  it,  doth  but  beat  the  air. 

Lafily.  When  we  affirm,  Society  cannot  mb- 
sist  witbout  rtligion,  w«  do  not  fay,  that  all 
itheilVs  and  deilis  ought  therefore  to  abandon 
thenjfclves  to  all  forts  of  vices  :  nor  that  tbey, 
who  have  embraced  atheifm,  if  indeed  tbere  have 
been  any  fucb,  wtrc  always  the  reoft  wicked  of 
mankind.  Many  people  of  thefe  charafterS,  we 
own,  lived  in  a.  regular  manner.  We  sffiim  on- 
ly, that  irreligion,  of  itfelf,  opencth  a  door  to 
all  forts  of  vices  ;  and  that  men  are  To  formed, 
that  their  diforders  would  increafe,  were  they  to 
diibelieve  the  doctrines  of  the  exiftencc  of  a 
Cod,  of  judgment,  and  of  Providence.  All  the 
examples,  therefofe,  that  are  alledged  againft 
us,  of  a  Diagoras,  of  a  Theodorus,  of  a  Pliny,  of 
a  Vanini,  of  fome  foCieties,  real,  or  chimerical, 
who,  it  is  pretended,  lived  regular  lives  without 
the  aid  of  religion  ;  all  thefe  examples,  I  fay, 
tnake  nothing  againft  our  hypothtfis. 

Thefe  explanations  being  granted,  we  nidifl* 
tain,  that  no  politician  can  fucceed  in  a  dcfigti 
ftf  uniting  men  in  one  focial  body,  without  fup- 
pofing  the  truth  and  rtality  of  rsligion.  For, 
if  there  be  no  religion,  each  member  of  fociety 
njay  do  what  he  pleafeth  ;  and  then  each  would 
give  a  loofe  to  his  paiSoBs  ;  each  would  emplo}'- 
Vi5  power  in  crufhTng  the  weak,  his  cunning  in 
i<ecei»ing  the  firaple,  his  eloquence  in  feducing 
the  credulous,  his  credit  ;n  ruinitJg  commerce, 
his  authority  in  diilreffing  the  whole  with  horror 
and  terror,  and  carnage  and  blood.  Frightfitl 
diforders  in  their  nature  :  bu%  neceffary  on  prin. 
ciples  of  infidelity  !  For  if  you  fuppofe,  tbefe 
difordcrs  Hiay  be  prevented,  their  prevention  muft 

be 


Lihertiniim  and  Infidelity,      '  £05, 

be  attributed,  either  to  ptivate  intereft,  to  world- 
ly honor,  or  to  human  law|« 

But  private  interest  cannot  fupply  the  place 
of  religion.  True,  were  all  men  to  agree  to  o.hey 
the  precepts  of  religion,  each  would  find  his  own 
account  in  his  own  obedience.  But  it  doth  not 
depend  on  an  individual  to  oppofe  a  popular  tor-, 
rent,  to  reform  the  public,  and  to  make  a  new. 
world  :  and,  while  the  world  continues  in  its 
prcfent  ftatcj  he  will  find  a  thoufand  circum- 
Itances,  in  which  virtue  is  incompatible  witli 
private  intereft. 

Nor  can  worldly  honor  fupply  the  place  of  re- 
ligion. For  what  is  worldly  honor  ?.  It  is  a 
fuper^ial  virtue  ;  an  art,  that  one  man  polTelTeth, 
of  difguiiing  himfelf  from  another  ;  of  deceiving 
politely  ;  of  appearing  virtuous,  rather  than  of 
being  a£lually  fo.  If  you  extend  the  limits  of 
worldly  honor  further,  if  you  make  it  confill  in 
that  purity  of  confcience,  and  in  that  red\itude 
of  intention,  which  aye  in  efFe£l  firm  and  folid 
foundations  of  virtue,  you  will  find,  ri:her  that, 
this  is  only  a  fine  idea  of  what  almoft  nobody  is 
capable  of,  or,  if  1  may  be  allowed  to  fay  fo^ 
that  the  virtues,  which  compofe  your  complex 
idea  of  worldly  honor,  are  really  branches  of 
religion. 

Finally.  Human  laios  cannot  fupply  the  place 
of  religion.  To  whatever  degree  of  perfetlion 
they  may  be  improved,  they  will  always  favour 
in  three  things  (^  the  iciiperfedlion  of  the  legif- 
lators. 

1.  They  will  he  imperfect  in  their  substance* 
They  may  prohibit,  indeed,  enormous  crimes  : 
hut  they  cannot  reaclx  refined  irregularities, 
which  are  not  the  lefs  capable  of  troubling  fo 
cicty  for  appearing  lefs  atrocious.  They  may 
forbid  murder,  theft,  and  adultery  :  but  they 
c^n  neither  forbid  avarice,  anger,  nor  concnpif- 
ccnce.  Tbey  w^H  avail  ia  the  preferving  and< 
S  2  difpofing 


2c6  Tk6  Absurdity  of 

difpofing  of  property,  they  may  command  tlie" 
payment  of  taxes  to  this  crown,  andofdfbts  ta 
the  merchant,  the  cultivation  of  fciences,  and 
liberal  arts  :  but  they  cannot  ordain  patierkce, 
jneeknffs,  and  1ot6  ;  and,  you  will  grant,  a  io- 
cieiy,  in  which  there  is  neither  pati«nce,  meek- 
nefs,  Bor  love,  rouft  needs  be  an  unhappy  fo- 
ciety, 

3.  Human  Uws  wiU  dc  vicak  in.  ibeir  motives. 
The  rewards,  wbicltthey  ofli^r,  may  be  forborne, 
i'or  men  raay  do  wiihout  then)  ;  the  punilhraent», 
vihich  they  infliO,  may  be  fuffered  ;  and  there 
are  fome  particular  cafes,  in  which  they,  who 
derogate  from  their  a.uthority,  may  advanc^heir 
cnwn  interfft  more  than  if  they  conftantly  and 
itropjilouily.fubmit  to  it. 

3.  Horoan  laws  will  be  restrained  in  their 
extent.  Kings,  tyrants,  maRers  of  the  world, 
know  the  art  of  freting  themfelves  from  them. 
The  laws  avenge  us  on  an  infignifiran*.  thief, 
"whon  the  pain  of  hunger  and  the  fear  of  death 
tempted  to  break  open  our  houfei,  to  rob  us  of  a 
trifiing  furn  :  hot  wIto  will  avenge  u^  of  magnifi'- 
cent  thieves  ?  For,  my  brethren,  focie  men,  in 
•rourt-cabinets,  in  dedicatory  epiRles,  in  the  fer» 
nious  of  f.attercrs,  and  in  the  prologues  of  portj, 
are  called  conquerors,  heroes,  demi-gods  ;.  bat 
in  this  pulpit,  in  this  church,  in  the  prefence  of 
the  God,  who  filleth  ibis  houfe,  and  who  regard- 
cth  net  the  appearances  of  men,  yon  conquerors, 
you  heroes,  you  demigods,  are  often  nothing 
but  thieves  and  incendiaries.  Who  fhall  avenge 
"us  of  thofe  men,  who,  at  the  head  of  a  hundred 
thoufand  flaves,  ravage  the  whole  world,  pillage 
on  the  right  hand  and  on  the  left,  violate  the 
mod  facred  rights,  and  overwhelm  focicty  with 
injuftice  and  oppreffion  ?  Who  dcth  not  per- 
ceive the  infufficiency  of  human  laws  on  this  ar- 
ticle, and  the  abfolute  nccei&ty  of  religion  ? 

111.  Th^ 


Lihertinism  and  InfidelUy.       tof 

KI.  The  infidel  carrleth  hi»  it%doiility  fo  the 
tjtmoft  degree  of  extravagance,  by  undertaking 
alone  to  oppofe  all  mankind,  and  by  audaciouHy 
preferring  liis  own  judgment  above  that  of  the 
wh«ic  world,  who,  excepting  a  fmall  number, 
have  unanimeufly  embraced  the  truths,  which 
he  rejedl?. 

This  argument,  taken  from  unanimous  ton- 
fcnt,  fuinilhcth  in  favor  of  religfion,  either  a  bare 
fwefuinption,  or  a  real  demonftration,  according- 
to  the  different  ftce^  under  which  it  is  pre- 
iented. 

It  fumifheih  a  proof,  perhaps  more  than  pre- 
fumptive,  when  it  is  oppofed  to  the  objeftions, 
which  an  unbelieving  philofopher  alledgeth 
againft  religion.  For,  although  the  faith  of  a 
rational  roan  ought  not  to  be  founded  on  a  p?u< 
rality  of  fufFraget,  yet  unanimity  of  opinion  is 
refpeftable,     when    it     hath     three     chara£lers, 

1.  ^Vken  an  opinion  prevails  in  all  places*  Pre- 
judice varies  with  climate?,  and  whatever  df~ 
per.ds  on  human  caprice,  differs  in  France,  and  in 
Spain,  in  Europe,  and  in  Aiia,  according  as  the 
inhabitants  of  each  country  have  their  blood  hot 
or   cold    ;    their    imagination    Arong    or    weak, 

2.  When  an  opinion  prevails  at  all  times.  Preju- 
dices cJrangc  with  the  times  \  years  inftruA  : 
and  experience  corrcfts  errors,  which  ages  have 
rendered  venerable.  3.  When  an  opinion  is  can' 
trcry  to  the  passions  oj  men,  A  prejudice,  that 
controuls  human  paffions,  cannot  be  of  any  long 
duration.  The  intcreft  that  a  man  hath  in  dif. 
covering  his  nitllake,  will  put  him  or  uBng  all 
his  endeavors  to  dcwclope  a  delufioni  Tbefc 
three  chara£^crs  agree  to  truth  only. 

I  am  aware,  that  fome  pretend  to  enervate 
this  argument  by  the  tefiimonies  of  fome  aa- 
cient  hifloriansj  and  by  the  relations  of  fome 
roodcrn  travellers,  who  tell  us  of  foroe  individu- 
el8|    and    of   Come     whole  focieties,    who    are 

deftitute 


2c8  The  Absurdity  of 

deflritHtc  of  the  knowledge  of  Goo,  and  of  re- 
ligion. 

But,  in  order  to  a  folid  reply,  we  arrange  thefe 
atheifts,  and  deifts,  who  are  oppofed  to  us,  in 
tisree  different  claffes.  The  firft  confifts  of  phi- 
lofophers,  the  next  of  the  fenfelcfs  populate, 
and  the  laft  of  profligate  perfons?,  Pbtlosopbersy 
if  you  attend  ciofely  to  the  matter,  will  appear, 
at  leaft'ihe  greateft  part  of  thetn  will  aj)pear,  to 
have  been  accufed  of  having  no  religion,  only  be- 
caufe  they  had  a  purer  religion  tbaii  tlie  refl  of 
their  fellow  citizens.  They  would  not  aHmit  a 
plurality  of  gods,  they  were,  therefore,  accufed 
of  believing  no  God.  The  infidelity  ofr,6e  sense- 
Jess  populace^  is  favorable  to  our  argument.  We 
affirm,  wherever  there  is  a  fpark  of  reafon,  there 
is  alfo  a  fpark  of  religion.  Is  it  aflonilhing  tb^t 
they,  who  have  renounced  the  former,  (houid  re- 
nounce the  latter  alfo  ?  As  ^o  the  profligate, 
who  extinguiQi  their  own  little  light,  we  lay  of 
them,  with  a  modern  writer.  It  is  glorious  to 
religion  to  have  enemies  of  this  character. 

But  let  us  fee,  whether  this  unanimous  con- 
fent,  which  hath  afforded  us  a  prefumption  in 
favor  of  religion,  will  furnifh  us  with  a  demon- 
ftration  againft  thofe  who  oppofe  it. 

Authority  ought  never  to  prevail  over  our 
minds  againft  a  judgment,  grounded  on  folid 
reafons;  and  received  on  a  cool  examination. 
But  authority,  cfpecial'y  an  authority  founded  on 
unanimity  of  fentiments,  ought  always  to  fwsy 
our  minds  in  regard  to  a  judgment  formed  with- 
out folid  reafons,  without  examination,  and  with- 
out difcuffion.  No  men  deferve  to  be  called 
the  iDo[\fcolisbf  and  the  most  brutish*  among  tbe 

people^ 

*  Mr.  Saiirin  follows  the  reading  of  the  French  ver- 
ficn,  les  p!ue  brutaux,  most  brutifh.  This  is  perfeflly 
agreeable  to  the  original,  for  the  Hebrew  forms  the 
fuperlative  degree  by  prefixing  the  letter  betb  to  a 
iicuri-fubft»njivc,  which  follows  an  adjedlive,  m  here; 


Libertinism  an  J  Infidelity^        2X^ 

people, {omuch  as  thofe  men,  who,. being  as  the 
grcateft  number   of  infidels  are,   without    ftudy, 
and  without  knowledge  ;   who,  without  deigning 
to  weigh,    and   even    without    condefcending  to 
hear  the  reafbns,  on   whicR   all   the    men    in  the 
world,  except   a    few,   found  the  doftrine  of  the 
exiftence  of  God,  and  of  Providence,   give  them- 
fclves  a;f  air   of  infidelity,    ard   iofolently  fay  ; 
Mercury    Trifmegiftus,     Zoroafter,    Pythagoras, 
x-^riftotle,    Socrates,    Plato,    Seneca  ;     moreover, 
Mofcs,  Solomon,  Paul,  and    the  apoUles,  taught 
fucb  and  fiich  doArlnea  :   but,  for  my  part,  1  am 
not   of  their   opinion.      And   on   what    ground,, 
pray,   do   you  rcjeft   the    doftrines,   which  have 
been  defended  by  fuch  illuftrious  men  ?     Do  you 
Rnow,  that,  of  all  cbara<fters,  there  u  not   one  fo 
difficult   to   fuftain,   as   that,  which   you  affeft  ? 
For,  as  you  deny  the  moft  common  notions,  the 
cleareft  truths,  fcntiroents     which   are  the  raofb 
generally     received,  if  you    would   maintain    aw 
appearance  of   propriety  of  charafter,   you  muft 
be  a  fuperior  genius.     You  muft  make   profound 
refeafchcs,  digeft    immcnfc  volumes,  and  difcuft 
ra»ny  an  abftraft  qi>eftion.     You  tnwft  learn   the 
itt    of    tvading    demonftratrons,    of  palliating 
lophifms,  of  parrying    ten  thsufand  thrufts,  that 
from  all    parts  will  be  taken  at  you.     But  you. 
Contemptible     genius    !    you   idiot   I  you,   who 
hardly  know  how  to  arrange   two  words  without 
offending   againft   the    rules   of  grammar,  or  to 
affociate   two    ideas  without    Ihocking   common 
fenfe,  how  do  you  expeft  to    fuftain  a  charaaer, 
which   the    greatca   geniufes    are    incapable   of 
fupporting  ? 

^^'  Yet,  as  no  man  is  fo   unreafonable  as  not 
to  profcfs  toreafon  ;  and  as  no  man  takes  op  (t 

notion 

Cant.  I.  8.  Prov.  xxx.  30.  hominum  brutiw/wi/  j 
hominum  ftipudiM/w«  ;  totlus  hujos  populi  ftopidim- 
ttit  ;  fay  commentators. 


aio  The  Absurdity  of 

notion  fo  eagerly  as  not  to  pique  himfelf  on  hav- 
ing taken  it  up  after  a  mature  deliberation  ;  we 
mun;  talk  to  the  infidel  as  to  a  philofopher,  who 
always  follows  the  diftates  of  realoD,  and  argues 
by  principles  .  and  confequenccs.  Well  then  I 
Let  us  examine  bis  iogic,  or,  as  1  faid  before, 
its  ivay  of  reasoning  ;  his  way  of  reafoning, 
you  will  fee,  is  his  brutality,  and  his  logic  con- 
ftitutes  his  extravagance. 

In  order  to  comprehend  this,  weigh,  in  the 
moft  exaft  and  equitable  balance,  the  argument 
of  our  prophet.  "  He,  that  planted  the  ear, 
ihall  he  not  hear  ?  He,  that  formed  the  eye, 
fliall  he  not  fee  ?  He,  that  chaflifcth  the  hea- 
then,  fiiall  not  he  corred  ?  He,  that  teacheth 
raan  knowledge,  fliall  not  he  know  I"  Thefe  are,: 
in  brief,  three  fourccs  of  evidences,  which  fupply 
the  whole  of  religion  with  proof.  The  firfl  are 
taken  from  the  works  of  nature  ;  He.,  who  plant- 
ed the  ear  ;  Ha,  ivho  formed  the  rj:f.  The 
fecond  are  taken  from  the  economy  yf  Provj* 
dence  ;  He,  that  chastisetb  the  heathen*  The.- 
third  are  taken  from  the  hiilpryof  tbe  c{i»rch  ^ 
Hey  that  teacheth  man  hwMledge.*     .  .   ^ 

The  firft  are  taken  from  the  wonder ful  works 
o^ nature:.  The  prophet  alledgeth  only  two  ex- 
amples ;  the  one  is  that  of  the  ear,  ;he  o^her 
that  of  the  ^'f.  None  can  i:oromuniCate  what 
he  bath  not,  is  the  moft  inconteftible  of  sll  prin- 
ciples. He,  who  communicatelh  faculties  to 
beings,  whom  he  createth,  nmft  needs  poITefs. 
whatever  is  raofl  noble  in  fuch  faculties.  He», 
who  empowered  creatures  to  hear,  muR  himfelf 
hear.  He»  who  imparted  the  faculty  of  difcern-  • 
ing  objefts,  mufl  needs  hin)felf  difcern  them. 
Confequentiy,  there  is  great  extravagance  in 
faying.  The  Lord  shall  not  see,  neither  shall 
the  God  of  Jacob  regard  it. 

The  fame  argument,  which  the  flrufture  of 
our  e^.rs,  and  that   of   our   eyes,    affords    us,  we 

derive 


Libertinism  and  hfidcliiy.        o-i  t 

x3frtve  aTlo  from  all  the  wonderful  works  of  the 
Creator.  The  Creator  poffcfTeth  all  thofe  jjitac 
and  noble  excellencies,  in  a  fuprcme  degree,  the 
fiint  (liadows  of  which  he  hath  communicated 
to  creatures.  On  this  principle,  what  an  idea 
ought  we  to  form  of  the  Creator  ?  From  what 
a  profound  abyfs  of  power  mud  thofe  boundlefs 
fpaces  have  proceeded,  that  irameafurable  ex- 
tent, in  which  irri agination  is  lofl,  thofe  vaft 
bodies,  that  furround  us,  thofe  luminous  globes, 
thofe  flanging  fpheres,  which  revolve  in  the 
heavens,  along  with  all  the  other  works,  that 
compofc  this  univerfe  ?  From  what  an  abyfs  of 
wifdom  muft  the  fucceffions  of  feafons,  of  day, 
and  of  night,  have  proceeded,  thofe  glittiering 
iiars,  ^0  exaft  in  their  courfes,  and  fo  pun£^aal 
in  theip  deration  ;  alotig  Avith  all  the  different 
fecret  fprings  in  the  univerfe,  which  with  the 
irtmdft  accuracy  anfwer  "their  defign  ?  From 
what  an  abyfs  of  intelligence  mufl  rational  crea- 
tures come,  beings,  who  conflitute  the  glory  of 
the  intelligent  world  ;  profound  politicians,  who 
pry  into  the  mofl  intricate  folds  of  the  human 
heart  ;  generals,  who  dilFufe  themfelves  through 
a  whole  army,  animating  with  their  eyes,  and 
with  tlreir  voices,  the  various  regiments,  which 
compofe  their  forces  ;  admirable  geniufes,  who 
dcvelope  the  myfleries  of  nature,  riling  into  the 
heavens  by  dioptrics,  defcending  into  the  deepeft 
fubterranean  abyffcs  ;  quitting  continental  con- 
finement by  the  art  of  navigation  ;  men,  who 
crcifs  the  waves,  and,  in  fpite  of  the  winds,  con- 
temn the  rocks,  and  direfil  a  few  planks  faftened 
together  to  fail  to  the  morediflant  climes  ?  Who 
can  refufe  to  the  author  of  all  thefe  wonderful 
works  the  faculty  of  feeing  and  hearing  ? 

But  I  do  not  pretend  to  deny,  aa  infidel  wilt 
fay,  that  all  thefe  wonderful  works  owe  their 
exiflence  to  a  Supreme  caufe  ;  or  that  the  Su- 
preme Bring,   by  whom  aloflc  they  exUl,  doth 

not 


S15  The  Ahsurdily  of 

"eis  all  poflible  perfeAion.    "But 

Supicn^e  Being  is  fo  great,  and 

-X  his   elevation    and  inconceivable 

j;;   vent  him   from    caiting    his   eyes 

t^-c    eartb,  and    paying  any    regard  to 

1    r  ature  fo  mean  and   fo  indigent   as  man 

J.     ijims,     A  Being  of  infinite    perfc£lion,    does 

he   intereft   himlclf  in   my  condufl    ?     Wiii   he 

'  {loop  to  examine,  whether  I  retain  or  difchargc 
the  wages  of  my  fervants  ?     Whether  I  be  regu- 

■  lar   or  irregular   in    my  family  ^  and   fo  on.      A 

'king,  furroonded  with  magnificence  and  pomp, 
holding  in  his  powciful  bands    the  reigns  of  his 

-empire;  a  king,  employed  in  weighing  reafons 
of  ftatc,  in  equipping  his  fleets,  and  in  levying 
his  armies  ;  will  he  concern  himfelf  with  the  de- 
marches of  a  few  worms    crawling   beneath  hrs 

"feet  ? 

'B^»t  this  comparVfon  of  God  to  a  king,  and  of 
men  to  worms,  is  abfurd  and  inconclufive.  The 
economy  of  -^Providence,  and  the  hiftory  of  the 
chjjrch,  in  concert  with  the  wonderful  worjcs  oT 
nature,  difcover  to  us   ten  thou  fa  nd   differences 

-between  the  relations  of  God  to  men,  and  thofe 
of  a  king  to  worms  of  the  earth.  No  king  hath 
given  intelligent  fouls  to  worms  :  but  God  hafh 
given  ifitelligent  fouls  to  us.  No  king  hath 
prbved,  hy  ten  thoufand  avenging  ilrokes,  ami 
by  ten  thoufand  glorious    rewards,    that  he  ob- 

-ferved  the.  condudt  of  worms  :  but  God',  by  ten 
thoufand  glorious  recompenfes,  and  by  ten  thou- 
fand vindidlive  puniihments,  bath  proved  his  at- 
tention to  the  conduA  of  men.  No  king  bath 
made  a  covenant  with  worms  :  but  God  bath 
entered  into  covenant  with  us.  No  king  hath 
commanded  worms  to  obey  him  :  but  God,  we 
a£.rm,  hath  ordained  our  obedience  to  him.  No 
king  can  procure  eternal  felicity  to  worms  :  but 
God  can  communicate  endlefs  happinefs  to  us. 
A   king]  although  he  be  a  king,  is  yet  a  man  i 

hift 


Libertinism  and  Infidelity,        213 

hij  mind  is  little  and  contrafted,  yea  infinitely 
contraCked  ;  it  would  be  abfurd,  that  he,  being 
called  to  govcrR  a  kingdom,  fliould  All  his  ca- 
pacity with  trifles  t  But  is  this  year  notion  ot" 
the  Deity  ?  The  diredlion  of  the  iun,  the  gov- 
ernment of  the  world,  the  formation  of  myriads 
of  beings,  which  live  through  univerfal  nature, 
the  management  of  the  whole  univeife,  cannot 
cxhaaft  that  intelligence,  who  is  the  objedl  of 
our  adoration  and  praiie.  While  his  thoughts 
include,  iu  their  boundlefs  compafs,  all  real  and 
all  pofllible  beings,  his  eyes  furvey  every  individu- 
al, as  if  each  were  the  ic!e  object  of  his  atten- 
tion. 

Thefe  arguments  being  thus  Rated,  cither  our 
infidel  muil  acknowledge,  that  they,  at  kaft, 
render  probable  the  truth  of  religion  in  general, 
and  of  this  thefi?  in  particular,  God  rcgardetb 
the  aclioiis  of  men  :  or  he  refufeth  to  acknowl- 
edge it.  If  he  refui'e  to  acknowledge  it ;  if  he 
ierioufly  afiirm,  that  all  thefe  arguments,  very 
far  from  ariling  to  dcmonftration,  do  not  even 
afford  a  probability  in  favor  of  religion  ;  then 
be  is  an  idiot,  and  there  remains  no  other  argu- 
meiit  to  propofe  to  him,  than  that  of  our  prophet, 
Thoiifcoly  lubcn  wilt  thou  be  loise  ? 

I  even  qucftion  whether  any  unbeliever  could 
ever  perfuade  himfelf  of  what  he  endeavors  te 
perfuade  others  ;  that  is,  ti:at  the  affemblage  ol 
truths,  which  conllitute  the  body  of  natuinl  re- 
ligion ;  that  the  heavy  ftrokes  of  juilice  aveng- 
iug  vice,  and  the  extatic  rewards  accompanying 
virtue,  which  appear  in  Providence  ;  that  the 
accomplilhment  of  numerous  prophecies  ;  that 
the  operation  of  countlefs  miracles,  which  arc 
related  in  authentic  hiftories  of  the  church  :  no, 
I  cannot  believe,  that  any  infidel  could  ever  pre. 
vail  with  himfelf  to  think,  that  all  this  train  of 
argument  doth  not  form  a  probability  againH  & 
fyftem  of  IrCdclitv  and  athcifra. 

T  But 


1514  The  Absurdity  of 

But  if  the  power  and  the  fplendor  of  truth 
force  bis.G.oDfent ;  if  lie  be  obliged  to  own,  that, 
although  my  arguments  are  not  demonflrative, 
they  are,  however,  in  his  opinion,  probable  ; 
then,  with  the  prophet,  1  fa^  to  him,  O  thou 
most  bru tisb  a  niong  tAe  people  ! 

V.  Why  ?  Becaufe  in  comparing  his  logic 
iwith  his  fnffrality,  (and  this  is  my  fifth  article) 
X  perceive,  that  nothing  but  an  exccfs"  of  bni- 
ttliiy  caa  unite  thefe  two  things.  Hear  how 
he  reafons.  "  It  is  probable,  not  ORJy  that 
there  is  a  God,  but  alfo  that  this  God  regardelh 
the  anions  of  men,  that  he  referve-s  to  himfelf 
the  puniQiinent  of  thole,  who  follow  the  fuggef- 
tions  of  vice,  and  the  rewarding  of  thfifn,  who 
obey  the  laws  of  virtue.  The  fyftsm  of  irre- 
ligion  is  counterbalinced  by  that  of  religion, 
Perhaps  irreligion  may  be  well  grounded  :  but 
perhaps  religion  may  be  fo.  In  this  ifate  of  un- 
certainty, I  will  direft  my  conduft  an  the  prin- 
<:jple,  that  irreligion  is  well  gronnded,  and  that 
religion  hath  no  foundation.  /  nvill  break  in 
pieces,  vcr.  5.  (this  was  the  language,  according 
to  our  pfflmifti  of  the  unbelievers  of  his  time) 
I  Villi  break  in  pieces  tbe  people  oj  God  ;  I  will 
afflict  his  heritage  ;  I  'will  slay  tbe  widovt  and 
the  stranger-  ;  or,  to  fpeak  agreeably  to  the 
genius  of  our  own  time,  I  will  fpend  rny  life  in 
pleafure,  in  gratifying  my  fcnfual  appetites,  in 
avoiding  what  would  check  me  in  my  courfe, 
in  a  word,  in  living  as  if  I  were  able  tcfdemoti- 
ftrate  either  that  there  was  no  God,  or  that  he 
paid  no  regard  to  the  adlions  of  men."  Ought 
he  not,  rather,  on  the  contrary,  as  his  mind  "is  in 
a  (late  of  uncertainty  between  both,  to  attach 
himfelf  to  that,  which  is  the  moft  fafe  ?  Oughtf 
he  not  to  fay  ?  "  I  will  fo  reguhte  my  cdnduft, 
that,  if  there  be  a  God,  whofe  exiftence,  indecdj 
Idt)ubt,  but,  however,  am  not  able  to  difproTe"i 
IfGo^  pay  any  regard  to   the   ac^ioiis    ok'  "mfen/ 

■which 


Liberiimsm  and  Infddilf,       2^1,5 

h  I  qucAion,  but  cannot  deny  ;  he  may 
.  aetnn  me."  •  Judge,  ye  cliriniansi  !  :  * 
vi-.o  can  thus  brutally  infult  a  dark  futurity, 
Aitd  the  bare  pofSbilUy  of  thofe  punifhwicnis, 
which  religion  deuounceth  againil  the  wicked  i 
-foch  men,  are  they  not,  either  the  moft  faoljlb, 
Of  the  moit  brutifh,  among  xhe  people  ?  "  Uii- 
dcrftand,  ye  moft  brutilh  among  the  people  1 
Ye  fools  I   When  will    ye  be  wife  ?" 

VI.  I  would  attack  the  conscience  of  the 
libertine,  and  terrify  him  with  the  language  vt- 
my  text.  "  He,  who  teachelh  man  knowledge, 
{ball  not  be  correal  ?"  That  is  to  fay,  "  Ht, 
who  gave  you  laws,  ftjall  not  he  regard  your 
violatio.n.of  them  ?"  The  perfons  whom  I  i  at-, 
tack,  I  am  aware,  have  defied  us  to  find  ibc  l^aft, 
veftjge  of  what  is  called  conrcience  in  them. 
But  had  you  thoroughly  examined  ycurfelvco, 
when  you  fet  us  at  defiance  on  this  article  I 
Have  you  been  as  fuccefsful,  as  you  pretend  toi. 
have  been,  i^i,  your  daring  euterprtze  of  freeing 
yourfcl-vcs  entirely  from  tbc  terror^  of  Con- 
nyer.cc  ?  Is  '.his  light  quije  e)<tiB^  ?  This  in- 
terior mailer,  doth  he  didate  nothing  to  ycu  ? 
This  rack  of,  the  Almighty,  doth  it  never  fores 
you  to  confcCs  whatyou  would  willingly  deny  I 
Are  your  knees  fo  firm,  that  tliey^^ever  fmite 
j.tc»gether  with  dread  and  horror  ? 

The  queftion,  coijcerning  the  pofilbility  of  en- 
tirely freeing  a  man  from  the  empire  of  coii- 
fcience,  is  a  matter  offaft.  We  chink  we  have 
reafon  for  affirming,  that  no  roan  can  bring  him- 
felf  to  foch  a  ftate.  You  pretend  to  be  yonr- 
felves'a  demonflration  to  the  contrary.  You 
arc,  you  declare,  perfeftly  free  from  the  attacks 
of  confcience.  This  is  a  fa<5t,  and  I  grant  it  ; 
1  take  your  word.  But  here  is  another  f^ft, 
in  regard  to  whirb  we  ought  to  believe. in  our 
turn,  and  on  which  our  word  is  worth  as  much 
as  yours.     This  is  it.     We  have    feen   a  grea? 

number 


21 6  The  Ahiurdity  of 

number  of  fick  people  ;  we  have  attended  a  ^reat 
nurrrocr  of  dying  people.  Among  thofe,  to 
whom,  in  the  coiirfe  of  oar  miniftry,  we  have 
been  called,  we  have  met  with  all  forts  of  char- 
afters.  We  have  vifited  fnme,  who  once  were 
what  you  profcfs  to  be  now,  people,  who  boaned 
of  having  freed  themfelves  from  vulgar  errors, 
from  the  belief  of  a  God,  a  religion,  a  hell,  a 
heaven,  and  of  faying,  when  they  abandoned 
themfelves  to  the  utmoft  exceffes,  as  you  fay, 
the  Lord  shall  not  see  ;  neither  shall  the  God 
of  Jacob  regard  it.  But  we  have  never  ncet 
with  a  Tingle  ind^.vidual,  no,  not  one,  who  hatb 
not  contradi£ied  himfelf  at  the  approach  of 
death.  It  is  faid  fome  have  done  this.  For 
our  parts,  we  have  never  met  with  any  fuch  ; 
we  have  never  attended  one,  who  hath  not  prov- 
ed by  his  example,  that  you  will  contradict 
yourfelves  alfo.  We  have  often  vifited  thofe, 
•who  have  renounced  all  their  fyftems,  and  have 
clirfed  their  infidelity  a  thoufand,  and  a  thcufand 
times.  We  have  vifited  many,  who  have  re- 
quired the  aid  of  that  very  religion,  which  thejr 
bq,d  ridiculed.  We  have  often  feen  thofe,  who 
have  railed  fnperOition  to  afTift  religion  ;  and 
who  have  turned  pale,  trembled,  and  fliaken,  at 
the  bare  fight  of  our  habit,  before  they  had 
heard  the  fentence,  which  God  pronounced  by 
<>«*•  mouth".  But  we  have  never  feen  an  indi- 
vidual, no,  not  one,  who  died  rn  his  pretended 
fcept'iCi.fm  :  It  remains  with  you  to  account  for 
thcfe  UQls,  You  are  to  inquire,  whether  you 
yoarfrlve*  will  be  more  courageous.  It  belongs 
to  you  to  exaeine,  whctlier  jjon  ran  heat  thoie 
dying  agonies,  thofe  devotiring  regrets,  thoftr 
terrible  mifgivings,  which  made  your  predeccf- 
/ars  nnfsy  all,  and  difcover  as  much  cowardice  at 
dc^th,a3  they  had  difco.veve^brutality  in  theirlives. 
VII.  Perhaps  you  have  been  furprized,  my 
brethren;  that  avc  have  rcCcncd   the  weaheft  of 

otJr 


Libertinism  anct  Infidelity.       2 1  /; 

oji    utacks    for    the  laft.     Perhaps    you    objtc>, 
;'>at  motives,  taken  from  wbar  is  cSlled  j&a/»/c;.i5-b-, 
.'  knuivUdge  of  the   nvorld^  can    male  no  wv- 
;  ..  .,:ona  on  the  niinds  of  thofe,  who  did  not    teel 
the  force  of  our  former  attacks.     It  is    not  with- 
out reafon,  however,   that    we   have  placed   thia 
laft.     Libertines    and  infidels  often   pique  thera- 
fsives  'on    their    gentility^    and    gooil  breedings 
i'bey  frf'quently  take  up  their    iyftent    of  infideli- 
'.y,  and  purfuc  tlieir  courfe  of  profa-nenei's,  mere- 
ly through  their  falfe  notions  of  gentility.     Rea- 
fon,  tliey  think,  too  fcholanic,  and  faith,  pedaiif- 
!  y.     Thfy  imagine,  chat,  in    order  ta  diftinguifh 
in  the  work!,  they  muft  afFecl    neiiher 
... .  nor  to  reafon. 
Well  !  you  accovipUsbed  gentleman  i   do    you 
know     what    the   world    thinks    of    you    ?     Th* 
prophet  trllsyou  ;   but  it  is  not  on    the  authority 
i>f  tlie  prophet  only,  it  is  on  the  opinions  of  .yoirr 
-llow   citizcrn?,    that    I   mean    to   peifoade    you. 
V.11  are   confulcred  in    the   world   ^as    the    nttst 
:b  o/"  mankind.     Understand,  ye  most,  ^rU'' 
.^   among  the  people  /What    is  an-  cccomplhh- 
d  ginileman  '  ?     VVhat   is    politentfs,  and    good 
■reeding  ?     It  19' the  art  of  accommodating  oiic's 
Vlf  to  the  genius  o£  that  fbciety, -and  of    feeming 
:o  enter  into  the  fentiments  of  ttiat   company,  in 
which  we  are  ;   of  appearing  to  hcirar  what    they 
iTonor  ;   of  refpefting  what  tlvey  rcipedl   ;   and  of 
piiving  a  regard    even    to    their  prejudices,   and- 
their  weakoffTes.     On  thefe   principles,    are   you 
not  the  rud^t  and  mo.it  unpolished  of  mankind  ? 
Or,  to  repeat  the  languag'-    ot    my  text,  are  yoii  ■ 
not  the  most    brutish  arnpng    the  people  ?     Ydu 
live   among  peopre,    who    believe    a  God,  and  a 
religion  ;  ^mong  people,   who  were   educated   in 
thefc  principles,  and    who  defire    to    die  in  thefe 
princif>!(:.s ;  among   peogle,  who    have,   many  of 
th.-*m,  Tacrificed  their  deputation,    their  off,  and 
their  fortune,    to  religion.     Moreover,    )Oit   live 


2i8  The  Absurdity  of 

iii^  fociety,  the  foundations  of  which  f:nk  with 
ihofe  of  religion,  fo  that  nere  the  latter  under- 
mined, the  former  would,  therefore,  be  funk. 
All  the  members  of  fociety  are  intercfied  in  fup- 
porting  this  edifice,  which  you  are  ciideavorin,^ 
to  deftroy.  The  magiflrate  commands  you  not 
to  publiHi  principles  that  read  to  the  fubverhon 
cf  his  authorityt  The  people  reqoeft  yoU'  not  to 
propagate  opinions,  which  tend  to  fuLje£l  thera 
*o  the  paflions  of  a  roagiftrate,  vy>io  will  imagine^" 
Jie  hath  no  judge  fuperior  to  hirofclf.  This,  dif- 
treiFed  mother,  mourning  for  the  lofs  of  her  on- 
ly fon,  prays  you  not  to  deprive  her  of  the  con* 
folation,  which  fi.e  derives  from  her  prefent  per- 
fuafion,  that  the  fon,  whom  iVic  lamenfsi"  is  in 
pofTeffion  of  immortal  glory.  That  fick  man 
bei'eecheth  you  not  to  difabufc  him  of  an  error, 
that  fweeteviS  all  hi*;  forraws.  Yon  dying  mao 
begs  you  would  not  rob  him  of  his  only  hope. 
The  whole  world  conjures  you  not  to  eftablifh 
trujLh.s,  (even  fuppcfing  they  were  truths,  an  hy- 
pothefis  which  1  deny  and  detefl)  the  whole 
world  conjures  you  not  to  criablifli  truths,  the 
knowledge  of  which  would  be  fatal  to  -all  man- 
kind. In  fpite  of  fo  many  voicjs,  in  fpile  of  fo 
many  prayers,  in  fpite  of  fo  many  intreaties,  and 
among  fo  many  people  iotereHed  in  the  cOablifh- 
ment  of  religion  ;  to  afErm  that  religion  is  a 
I'dble,  to  oppofe  it  with  eagernefs  and  obRinac}', 
to  try  all  your  nrepgth,  and  to  place  all  your 
gl-jry,  in  deflroying  it  :  What  is  this  hut  t^be 
height  of  rudenefs,  brutality,  and  madnefs  ? 
**  Underftand,  ye  moH  ^rutifh  among  the  peo- 
ple !   Ye  fools  !   When  will  ye  be  wife  ?" 

Let  us  put  a  period  to  this  difcourfe.  We 
come  to  you,  my  brethren  !  When  we  preach 
againft  charadcrs  of  thefe  kinds  we  think,  we 
read  what  pafie*  in  your  hearts.  You  congratulate 
yourfclvef,  for  the  moft  part,  for  rot  being  of 
the    number,  for    dttcfting   infidelity,    and    for 

refpcfting 


Libertinism  nnd  Infidelity,        21^ 

lefpeding:  religion.  But  (hall  we  tell  you,  niy 
brrthren  ?  Hiiw  odious  focver  the  men  are, 
'■■  lorn  we  have  dcftribed,  we  know  others  more 
>_i.ous  (tiil.  Ti)erc  is  a  reflriftion  in  the  judg- 
:neiit,  which  the  prophet  forms  of  the  firft,    when 

"^     be  calls  them  in  the  text,  The  most  fooliAb,  and. 

mil  tbe  most  irutisb  among  the  people  ;  and  there 
are  fomc  men,  who  furpafs  tlwii)  in  brutality 
ind  extravagance. 

Do  not  think  wc  exceed  tbc  troth  of  the  mat- 

•e:,  or  that  we  are    endeavoring  to    obtain  your 

t:ci)t.ion    by    paradoxes.      Healiy,  I  fpeak    as    I 

iiink  ;  I  thiiik,  there  is  more  ingenuoufnefs,  and 

veil,  (if  I  may  venture  to  fay  fo)  a  lefs  fund  of 

turpitude  in  men,  who,  having  refolved  to   roll  on 

with    the    torrent  oi  their  paffions,    endeavor  to 

/•rfoade    thcinfelvcs,    eiilier,    that    there    is     no 

>oo,  or  that  he  pays  no  regard  to  the    aftions  of 

;    than  in  ihofc,  who,  believing  the  '^xiftence, 

.  .    ;)rovidtnce  of  God,  live    as  if   they  believed 

^-itlicr.     Infidels   were  not    able    to    fupport,  in 

licir  exceffes,  the  ideas  of  an  injured    benefadtofi 

Ian  angry  Supreme  Judge,  of  an  eternal    falva- 

"lon    ncglcfted,    of   daring   h«li,  a   lake  burning 

rvitb   fire  and   brimstone^  and  smoke    ascending 

'p  for  ever  and  ever.  Rev.  xxi.    9..  and  xiv.  11. 

'  n  order  to  give  their  paffions  a    free   fcope,  they 

;ound  it  neceffary  to  divert  their   attention  irom 

all   thefc   terrifying   objrfls,  and    to  efface   fuch 

(hocking  truths  from  their  minds. 

.  But  you  I  who  believe  the  being  of  a  God  I 
You  1  who  believe  yourfelvcs  under  his  cyCj 
and  who  infoU  him  every  day  without  repentance, 
or  remorfe  !  You  !  who  believe,  God  holds 
thunder  in  his  hand  to  crudi  finners,  and  yet  live 
in  fin  !  You  I  who  think,  there  are  devouring 
flames,  and  chains  of  darknefs,  and  yet  prcfuuip- 
tuoufly  brave  their  horrors  !  You4'  who  believe 
the   imniortality  of  your  fouls,  and    yet  occupy 

youilclvcs 


app  The  Ahurdiiy  of 

yourfc.lves  about,  nothing    bin   the  prefent  life    I 
What  a  front  !   What  a  brazen  front  is  yours  ! 

You  coni-jder  a  revtrlation  procfeding  frcni 
heaven,  and  fupported  by  a  thoufaiid  authentic 
pfocfc.  But,  if  your  faith  be  well  grounded, 
how  dangerous  is  yonr  condition  I.  For,  fifter 
all,  the  number  of  evidences,  who  atteft  the  re- 
ligion, which  you  believe,  this  number  oi'  wit- 
ncffes  depofe  the  tri.th  of  the  practical  part  of 
rejigiqp,  a€  well  as  the  truth  of  the  fpeculative-' 
part.*  Thefc  jvitneffes  attef^,  that.  '*  without 
holinefs,  no  jnan  fh all  fee  the  Lord  ;*'  that  "  nei- 
ther thieves,  nor  covetous,  nor  drunkards,  nor  re- 
vilersj'^.nor:  extortioners,  fball  inherit  the  king- 
dcm  of '  God,*'' Heb;  xii.  14.  1  Cor.  vi.  id*  And 
ccnfcquently,  thefe  evidences  attcfl,  that  you 
thieves,  tb'4t  ypn  covetous,  that  you  drunkards, 
tjiatyba  revilers,  that  you  extortioners,  fhall  be, 
rxcji>d<d  ffpni  that  happy  manfion.  Do  you 
rejedl.this  propcHtion  ?  Clafs  yourfelvcs  th'^n 
vvith  inSdels. ,  GontradiA  nature  ;  contradiCt 
cpnfcicnce  j  contradift  the  church  ;  deny  the 
recovery  ^f  (Iretigth  to  the  lame  ;  the  giving  of 
nght  to  the  -blind  ;.  the  raifing  of  the  dead  ; 
cbniradicl  heaven,  and  eai|th,  and  fea,  nature, 
and  every  clement:.  Do  you  admit  the  propoG- 
t.i.on  I   -A  \5e    then,    that   you    mufl:   be 

irretrieva. ! ,  .,.,  unlefa  your  ideas  be  reformed 
and  renevvcd,  unlefs  you  renounce  the  worldj: 
that  enchifits  and  .fa,fcinates  your  eyes,   - 

This,  t»y  brethren,  this  is  your  remedy. 
This  is  what  we  hopjE^Jor  you.  Tfris  is  that, 
to  which  we  exhort  ynu  by  |he  compaHion  of 
God,  and  '  'eat   falvation,  which    religion 

prefents  ic  ;  >..  Kefpeft  this  re^Sgion.  iStucly 
it  every  day.  A^ply  its  comforts  to,y.our  Tor- 
rows,  and  its  precej^ts  to  your  lives.  And, 
jpining  pro'r^^es  to  precepts,  and  j>receprs  to 
.-':/''--  "':rt,^Qur  ehriftiaojty,  Affure  your- 
•  '  felVe9, 


Libertinism  and  Infidelity,       221 

icWes,  then,  of  the  peace  of  God  in  this  life, 
and  of  a  participation  of  his  glory  after  death. 
God  grant  you  this  grace  I— Amen. 


JJERMON 


SERMOiN  .iX. 


THE  HARMONY  OF  RELIGION  AND 
CIVIL  POLITY, 

Proverbs  xiv.  34. 

Righteousness  exaltetb  a  Nation. 

X  O  propoTe  maxims  of  civil  polity  in  a  re- 
ligious affembly,  to  propofe  maxims  of  religion 
in  a  political  affenibly,  are  two  things,  whicb 
feem  alike  fenfeJefs  and  iinprudcnrt.  The  chrif- 
tian  is  fo  often  diftinguifbcd  from  the  (latefman^ 
that,  it  would  feem,  they  were  oppofue  charac- 
ters. We  have  been  lately  taught  to  believe, 
that  Jefus  Chrift,  by  giving  us  an  idea  of  a  fo- 
ciety  more  noble  than  any  we  can  form  upon 
earth}  hath  forbidden  us  to  prevent  the  miferiea 
of  this  ftate,  and  to  endeavor  to  procure  the  glo- 
ry of  it.  It  hath  been  iaid,  that  kingdoms  and 
(tatfs  cannot  be  elevated  without  vio-lating  the 
laws  of  equity,  and  infringing  the  rights  of  the 
church. 

How  general  foever  this  odious  notion  fray 
have  been,  hardly  any  one  hath  appeared  openly 
to  avow  it  till  cf  late.  The  iiripudcBce  of  plead- 
ing for  it  was  referved  for  our  age,  for  a  gbrif- 
tian  admitted  into  your  provinces,  cheriH 
your  bofo.m,  and,  O  ih?.nie  of  our  churches  , 
pearing  among  proteflaat  refugees,  as 'the  devil 
formerly  prf)'"^"'-'"'-'  himfelf  before  the  Lord  ^monr; 
the  angels  ' 

We  prop.MC  Lu-uay,  my  brethren, -^o    endcA-.  j;- 
to  unravel  the   fopllifnis  of  this  author,  to    {],,%>• 

you 

"•    Voyez    Bayle,   Cciituiuat.    des   penfees    divers. 
Tom.  ii.p^g.  5^8. 


The  Hafiitony  of  Reit'^ioni  Be.     ^7% 

yoa  the  agree;rent  ;Qf  religion   with  c  , 

and'jo  eftabliih  this  pr9poiit:t)h,   thai    .^ 
notbfiag'  in    religian    to   coiinttract   the  dc!" 
a  wife  lyftena  ot"  civil  pclity,    lb  there-  is   no: 
in  a  wife  lyllcm  of  civil  governratjnt  to  cc  \ 
adt  the  deUgn  of  the  ciiriftian  religion.     It     v  .^ 
he  wifeft  of  ail  kings,  who  taught  u«  this-JvlTciu 
He  fp?aks  of  the  exahatia^  of  a  rhation,  and  t'li 
IS  the  end  of  civil  polujr.     He    fpeaks  of  rigbic- 
ousnesSf   and    this   is  ^the    dcfign  of  religion,  ci 
rather,    this  is  rcligicH    iifelf.     He    affirms,  that 
the   latter  is  the  foundation  of  the    former,   and 
'-iiii  13  the  agreement  of  religion  with  civil  gov- 
ernment.     It    is   righteousness-,    Taith    he,    it    is 
righteousness^  that  exalteth  u  nation, 

,      '  \ 

This  propofition  of  Solomon  h^eds  both  ex- 
plication and  proof  ;  and  this  difcourfe  is  in- 
tended to  furnidi  both. 

1.3  our  firft  pnrt  we  will  (late  the  queHion,  fix 
tW  fsnfc  of  thefc  terms, righteoiifners,  exaltation  j 
we  will  fet  afjde  the  various  faife  fenff's,  which 
occafioned  the  opinion  that  we  intend  to  oppofe  j 
and  by  thisle  means  v/e  will  preclude  Inch  objec- 
tions as  raay  be  made  againll  our  dodlrine. 

In  the  fecotid  part,  we  will  alledge  fowe-argu-- 
laent?  in  favour  of  the  proportion  contained  in  the 
text  when  properly  explained,  an3  fo  prove  that 
righteousness  exalteth  a  nation. 

This  nation  is  exalted,  roy  brethren  :  ljut»  ak 
low  me  to  fay,  it  is  not  by  its  righteousness.  Wc 
have  not  therefore  chofen  this  text  to  create  an 
f  v|^ortunity  of  making  eocomiums  on  ycu  :  b^it 
'*"'-^e  treat  of  the  fubjeft  in  ord;r  to  fix  your  n^f'^•'- 
lion  on  the  proper  means  of  prcfcrving.  and 
menting  your  elevation.  H«ppy  if  our  c^.i^,, 
meet  with  fuccefi  I  Happy? if  we  contribute, 
though  not  according  to  the  extent, of  our  wilhes, 
vet  according  to  the  utmofl  of  our  ability,  to  ihz 
ijiory  of  this  (late  I 

I.  Wc 


224         "^ht  Harmony  of  Religion 

I.  We  jtifl  now  h>finuated,  that  the  falfe 
glofffs  put  upon  the  maxim  of  the  wife  man  were 
4bf,  principal  caufes  of  our  backwardnel's  to  ad- 
mit ihe  truth  of  it.  It  is,  therefore,  important 
■to  Hate  the  qiieflion  clearly. 

1.  When  we  affirm  that  righteousness  and 
religion  in  general,  (for  it  would  be  taly  to  prove 
'that  the  word  righteousness  in  the  text  is  to  be 
taken  in  this  vague  fenfe)  I  fay,  when  we  affirm 
that  religion  eicaltetb  a  naticni^  we  do  not  mean 
fuch  a  religion  as  many  imagine.  We  ingenu- 
oufly  acknowledge,  and  would  to  God  the  whole 
world  acknowledged  !  that  neither  the  religion 
■of  a  cruel  man,  nor  the  religion  of  a  fuperfti- 
tious  perfon,  nor  the  religion  of  an  eothufiaft, 
•can  exalt  a  nation. 

How  can  the  rtligion  of  a  cruel  ifian  exalt  a 
nation  ?  The  religion  of  fuch  men  is  too  well 
kcown  for  the  peace  of  .Europe.  Such  as  thefe, 
under  .pretence  of  devotion,  cut  a  free  courfc 
for  their  own  black  and  inflexible  paflions. 
Thefe  arm  themfclves  with  the  civil  fword  t« 
deftroy  all,  who  doubt  the  truth  of  their  fyllems  j 
they  put  violence  in  the  place  of  demonftration, 
and  endeavor  to  eflablifh  the  gofpel,  as  if  it 
were  the  Koran  of  Moluimmed,  by  force  and  con- 
Rraint.  Thefe  charafters,  as  Ijuft  now  faid, 
are  too  well  known  for  the  peace  of  Europe. 
Even  now,  while  I  ipeak,  I  behold  many,  who 
•have  fufFered  under  fuch  cruelty,  and  have  op- 
pofcd  the  flrongefl:  argument  againft  it.  No,  my 
brethren,  this  is  not  the  religion  that  exaltetb 
•c-nati-on.  Such  a  religion  depopulates  dates, 
rains  commerce,  and  is  a  never-failing  fource  of 
civil  wars  and  intefline  commotions.  The  re- 
ligion, of  which  we  fpeak,  is  a  kind,  patient, 
gentle  religion  ;  a  religion,  the  grand  charac- 
ter of  which,  is  forbearance,  benevolence,  and 
fraternal  love  ;  a  religion  inimical  to  error  and 
herefy  :  but    which,  however,  pities  the   erronc- 

cus 


and  Civil  Polity,  225 

o«?  4nd  the  heretic  ;  a  religion,  which  exerts 
itfelf-to  eradicate  falle  dodlrines  :  but  which 
leaves  each  at  liberty  to  adroit  the  truth  ;.  a  re- 
lig'ion,  which  hath  no  other  fword  than  the 
sii'ord  of  the  Spirity  nor  any  other  weapon  than 
that  of  the  word.  > 

Haw  can  the  religion  of  a  superstitious  :r,iin 
exalt  a  nation  I  It  makes  devotion  degenerate 
into  idlenefs,  it  increafeth  the  num'oer  of  eccle- 
fiaUics,  and  i'o  renders  many  ipembers  ufclcfs  to 
fociety.  It  waftes,  in  precendedly  pious  founda^ 
tions,  immenfe  fums,  which  ^ight  have  con- 
tributed to  the  advancement  of  arts  and  fciences. 
Ic  generates  fcruples  in  the  minds  of  flatefmen, 
and  fo  Teftrains  the  ex«rciXe  of  thofe  fine  facut- 
.ties,  which  God  created  for  the  good  of  the 
ftate.  It  puts  the  cafuifl  in  the  place  of  the 
prince,  and  the  prince  in' the  place  of  the  cafuid, 
the  cafuifl  on  the  throne,  and  the  prince  in  con» 
feffion  at  his  feet.  No,  my  brethren,  this  is  ijot 
the  religion,  of  which  we  fpeak.  The  religion, 
of  which  we"  fpeak,  is  oppofite  to  fopcrftition. 
It  is  juft  and  Polid,  requiring  us  to  "  render  un- 
to Caiar  the  things  that  are  Cxfar's,  and  unto 
-God  the  things  that  »re  God's,"  ?»Iatt.  xii.  17", 
It  prefcribes  bounds  to  fovereigns  :  but  it  re- 
q-uires  cafuifts  alfo  to  know  their  place. 

How  can  the  religion  of  an  enthusiast  con- 
tribute to  theexaltationof  a  nation  ?  The  foul 
of  an  cnthufiaft  is  always  agitated  with  vifions 
and  reveries.  He  incelTantly  thrufls'  hinifelf 
intb  the  conipany  of  the  great,  in  order  to  infpirc 
thcra  with  his  own  fpirit,  and  to  breathe  into 
them  the  foul  of  enthufiuf ...  Ha  endeavors  to 
animate  govrrnors,  called  to  watch  over  a  (late, 
and  to  condudl  the  people  to  natipnfil  happinel*^, 
with  his  wild  fchetr.es.  He  is  iihvays  talking 
of  ?virn:i!w.  r  ri^  t f- f, .rm :. t ino,  aod  thotjdering 
«:•  ■,   who  do  not  en- 

ter..,,^ ;...  u.-.i.i  ay  rtj^.i'ii.  [Ji^ccls  }  his  anatl)C|jna_f 
U  "  arc 


xe6        The  Harmony  of  Religion 

are'as  extravagant  and  wild  as  the  projc^ls  them- 
iclves.  This  is  not  the  t^ligion,  of  which  wc 
fpeak.  The  religion,  that  exalteth  a  nation.,  i« 
derived  from  the  tre^ lures  of  the  Divine  Intelli- 
gence; it  was  formexl  in  the  mind  of  that  Su- 
preme Spirit,  from  whom  wifdom  proceeds,  as 
the  llrcara  fiowa  troni  the  fpring  :  and  not  in 
the  ideas  of  a  difordered  brain,  nor  in  the  dreams 
of  a  vilionary. 

Wc  wifli  you  to  take  religion  and  righteouf- 
nefs  in  the/rwe  fenfe  of  the  terms.  This  is  our 
£rft  elucriation,  '  This  is  the  firft  precaution, 
that  mu[l  be  ufcd  to  underftand  the  (late  of  the 
qaeftion. 

2.  We  do  not  mean  to  affirm,  that  the  trae 
religion  is  fo  necrffary  in  all  its  doflrines,  and 
in  all  tlie  extent  of  its  precepts,  that  there  are 
no  inftances  of  the  flourifhing  of  focieties,  which 
have  not  been  wholly  regulateti  by  it.  We  aC" 
knowledge  that  focne  focieties  of  men,  who  have 
keen  only  partially  governed  by  its  maxims, 
have  enjoyed  long  and  glorious  advantages  upon 
the  theatre  of  the  world  ;  either  bccaufe  their- 
falfe  religions  contained- fwDC  principles  of  rec- 
titude in  common  with  the  true  religion  ;  or 
becaufe  God,  tn  orderto  animate  fuch  people  to 
pradtife  fome  virtues,  fuperficial  indeed,  but, 
however,  neceffary  to  the  being  of  fociety,  an- 
tiexed  fuccefs  to  the  excrcife  of  them  ;  or  bc- 
caufe he  profpered  them  to  anfwer  fome  fecret 
dt'figns  ot  his  wifdom  ;  or  becaufe,  finally,  rec- 
titude was  never  fo  fully  eftablifht-d  on  earth  as 
to  preclude  itijuftice  from  enjoying  the  advan- 
tages of  virtue.,  or  virtue  from  fuffering  the 
penalties  of  vice.  However  ;t  were,  we  allow 
the  faA,  and  wc  only  affirm,  that  the  moft  fure 
Ojethod,  that  a  nation  can  take  to  fupport  and 
exalt  itfelf,  is  to  follow  the  laws  of  righteoufnefs 
and  the  fpirit  of  religion.  This  Is  a  fecond  clu- 
nidation  tending  to  ftate  the  qucftion  clearly. 

S.  We 


and  Civil  Polity,  227 

3.  We  do  not  atRrm,  that  in  every  particular 
case  religion  is  more  fuccefsful  in  procuring 
lorac  temporal  advantage  than  the  violation  ot' 
it  ;  fo  that  to  confidcr  luciety  only  in  this  point 
of  light,  and  to  confine  it  to  this  particular  cafe 
iiidepcndcnilyr  of  all  other  circuniftances,  re- 
ligion yields  the  honor  of  pofttrity  to  injuftice, 
■\^e  allow,  fome  ftate  crimes  have  been  fuccefs- 
ful, and  have  been  the  ileps,  by  which  fome  peo- 
ple have  acquired  worldly  glory.  We  even  air 
low,  that  virtue  hnth  fomctinics  been  an  obftacle 
to  grandeur.  We  o-.ily  aflirro,  that,  if  a  nation 
be  confidered  in  every  point  of  light,  and  in  all 
circumftances,  if  all  things  be  weighed,  it  will 
be  found,  that  the  more  a  fociety  pra<?.il'e  virtue, 
the  more  profperity  it  will  enjoy.  We  ^fTirni, 
that  the  mere  it  abandons  itfelf  to  vice,  the  more 
mifery  will  it  fooner  or  later  fafTcr  ;  fo  that  the 
very  vice,  which  contributed  to  its  exaltation, 
will  produce  its  deftru£lion  ;  and  the  very  vir- 
tue, which  feems  at  firft  to  abafe  it,  will,  in  tb« 
end,  exalt  it  to  glory.  This  is  a  third  elucida- 
tion- 

4.  We  do  not  mean  by  exiUation,  that  sort  of 
devaiian,  at  which  worldly  heroes,  or  rather  ty- 
nnts,  afpire.  We  acknowledge,  that,  if  by  ex- 
citing a  nation  be  onderftood  an  elevation  ex- 
lending  itfelf  beyond  the  limits  of  rectitude, 
an  elevation  not  directed  by  jtiftice  and  good 
fa.ith,  an  elevation  confining  of  the  acquifitions 
of  wanton  and  arbitrary  power,  an  elevation 
obliging  the  whole  world  to  fubmit  to  a  yjike  of 
llavery,  and  fo  becoming  an  executioner  of  di- 
vine vengeance  on  all  mankind  ;  we  allow,,  thdt 
in  this  fenfe  exaltation  is  not  an  tficCt  of  righte- 
ousness. But,  if  we  underhand  by  exalting  a 
nation  whatever  governs  with  genilenel's,  nego- 
ciates  with  fucctfs,  attacks  with  courage,  de- 
fends with  refolution,  and  conftitutcs  the  happi- 
ncis  cf  a   people,  whatever  God   always   beholds 

wuh 


228        The  Harmony  of  Religion 

■with  favorable  eyes  ;  if  this  be  what  is  meant 
.by  exalting  a  nation^  we  aSirtn,  a  nation  is  ex- 
alted only  by  righteoufnefs. 

5.  In  fine,  we  do  not  affirm,  that  the  profperi- 
ty  of  fuch  a  nation  would  be  fo  perfedl  as  to 
exclude  all  untoward  circumftances.  We  only 
fay,  that  the  highcQ  glory,  and  the  moft  pcrfcft 
happinefs,  which  can  be  enjoyed  by  a  nation  4(1 
a  world,  where,  after  all,  there  is  alwajs  a  mix- 
ture of  adveiTity  with  profperity,  are  the  fruits 
of  righteoufnefs.  Thefc  elucidations  muft  be 
retained,  not  only  becaufe  they  explain  the  the- 
fis,  which  we  arc  fupporting,  and  becaufe  they 
are  the  ground  of  what  we  fliall  hereafter  fay  : 
but  alfo  becaufe  they  ferve  to  preclude  fuch  ob- 
jeAioos,  to  folve  fuch  difRculties,  and  to  unravel 
fuch  fnphifms,  as  the  author,  whom  we  oppofe, 
urges  againft  us. 

One  argument  againil  us  is  taken  from  the 
abufes,  which  religion  hath  caufed  in  fociety  : 
but  this  objedlion  is  removed,  by  taking  away 
falfe  ideas  of  religion.  A  fecond  obje£\ion  is 
taken  from  the  cafe  of  fome  idolatrous  nations, 
•who,  though  they  were  fttingers  to  revealed  re- 
ligion, have  yet  anived  at  a  gieat  height  of 
Worldly  glory  :  but  this  objeflion  is  removed  by 
cur  fecond  elucidation.  A  third  objeAion  is  tak- 
e,!j  from  fome  particular  cafe,  in  which  vice  is  of 
more  adrantags  to  a  flate  than  virtue. :  but  this 
objedlion  fills  before  the  maimer  in  which  we 
have  dated  the.  queOion.  A  fourth  obje£Vion  is 
taken  from  extravagant  notions  of  glory  :  but 
thii  objcr£lion  is  removed  by  diflinguifliing  trne 
exaltation  from  falfe.  Fjnally,  an  objeflion  is 
taken. from  the  evils,  which  the  moft  virtuous 
focieties  fuffer,  and  we  have  acknowledged,  that 
this  world  will  always  be  to  public  bodies  what  it 
is  to  individuals,  a  place  of  mifery,  and  we 
have  contented  ourfelves  with  affirming,  that  the 
moftfolid  happinef's.,  which  can  be  enjoyed  here, 

bath 


and  Civil  Polity.  229 

hath  rlghtcoufnefs  for  itscaulV.  The  narrov/ 
limits,  to  which  we  are  cot  fined,  will  not  allow 
OS  to  carry  our  reBedions  any  further.  They, 
however,  who  meditate  protbiind'y  on  tiic  matter, 
will  eafily  perceive  that  all  ihcle  objci\ior.s  are, 
if  not  abundantly  refuted,  at  leaR  fufficienily  pre- 
cluded by  our  explications. 

We  will  now  proceed  to  (hew  the  grounds  of 
the  maxim  of  the  wife  man.  We  will  open  fix 
fources  of  refleAioDS  ;  an  idea  of  fociety  in, gen- 
eral ;  the  conftituilon  of  each  goverunient  in  par- 
ticular; the.  nature  of  arts  and  fcienres ;  the 
condu£t  of  providence  ;  the  promifes  of  God  him- 
Ctif ;  and  the  hiftory  of  all  ages..  Thele  article-, 
make  up  the  remainder  of  thib  difcourfe. 

II.  I.  Let  us  fiifl  form  an  idea  ot  soc:£ij;  In 
genera!,  and  confider  the  motives,  which  induced 
mankind  to  unite  themfclvcs  in  fociety,  and  to  fix 
themfclv^cs  in  one  place.  By  doing-  this,  we  Giall 
perceive,  that  rigbtcausness  is  the  only  thing  that 
can  render  nations  happy.  Every  individual  hath 
ir.najic  wants  ;  but  only  finite  fncultics  to  fupply 
them.  Eich  individual  of  mankind  h^tli  need  ot 
kaowledf^e  to  inform  him,  laws  to  dired\  hin^j 
property  to  fupporc  him,  medicine  to  rflieve  hin, 
aliiuents  to  nourifh  him,  clothing  and  lodging  to 
defend  hioifcif  agiiafl  the  injuries  ot  the  fcafons. 
How  eafy  would  ii  be  to  enlarge  this  catalogue  i 
Similar  intereiTs  form  a  Gmilar  defign.  Divers 
men  unite  themfelves  together,  in  order  that  the 
induftry  of  all  may  fupply  the  wants  of  each.-— 
This  is  ihc  origin  of  focieties  and  public  bodies 
of  men. 

It  Is  eafy  to  compr-ehend,  that,  in  order  to  en- 
joy the  bleffings  propofcd  by  tl.is  affenibiJige,  fou'e 
fixed  maxims  mtfl  be  laid  down  -and  inviohbly 
obeyed.  It  will  be  nectfTary  for  all  thc.n:em>;:  i -, 
of  this  body  to  confider  thcn:fclves  as  naturrlv 
equal,  that  by  this  idea  they  may  be  inclinti:  .u 
afford  each  ether  n.utual  fuccor.  It  will  he  >■  - 
U    2  clfary 


230         The  Harmony  xsj  Religion 

ceffary  that  they  (hould  be  fincere  to  each' other, 
left  deceit  fhould  ferve  for  a  vail  to  conceal  the 
fatal  dtfigns  cf  fome  from  the  eyes  of  the  reft.  It 
-will  be  neceffary  for  all  to  obferve  the  rules  of 
rigid  equity,  that  fo  they  may  fulfil  the  contrails 
which  they  bound  tbemfelves  to  perfotin,  when 
they  were  admitted  into  this  fociety.  It  will  be 
nectfTary,  that  cfleem  arid  benevolence  Ihould 
give  life  and  a£lion  to  righteoofnefs".  It  will  be 
necefTary,  that  the  happinefs  of  all  ihoiild  be  pre- 
ferred before  the  intercft  of  one;  and  that  in 
cafes  where  public  and  private  interefts  clafh,  the 
public  good  (hould  always  prevail.  It  will  be  ne- 
ceffary, that  each  fliould  Cultivate  his  own  talents, 
that  he  may  contribute  to  the  happinefs  of  that 
fociety,  to  which  he  ought  to  devote  himfelf 
with  the  Btmoft  fiiicerity  and  zeal. 

Now,  my  brethren,  what  can  be  more  proper 
to  make  us  obferve  thefc  rules,  than  religion,  than 
righteousness?  Religion  brings  us  to  feel  cur 
naturil  equality  ;  it  teacheth  us,  that  we  origin- 
ate in  the  larne  doft,  have  the  fame  God  for  our 
Creator,  are  all  drlKended  from  the  fame  fit  ft  pa- 
rent, all  partake  of  the  fame  miferies,  and  are  all 
doomed  to  the  fame  laft  erd.  Religion  teacheth 
us  fincerity  toeach  other,  that  the  tongue  fhould 
be  a  faithful  interpreter  of  the  n  jnd,  that  we 
fliould  speak  every  men  trulb  with  his  neigbbory 
E[)h.  iv.  25.  and  that,  being  always  in  the  fight 
of  the  (jod  of  truth,  we  fliVuld  never  depart  from 
the  laws  of  truth.  Religion  teacheth  os  to  be 
jnd,  that  we  fliould  "  render  to  all,  their  dues: 
tribute  to  whom  tribute  is  doe,  cullom  to  whom 
cuHom,  fear  to  whom  fear,  honor  to  whom  honor  ; 
that  whatfoever  we  would  that  men  fliould  do  un- 
to us,  we  fhould  do  even  fo  unto  them,"  Rom. 
xiii.  7. 'Matt.  vii.  12.  Religion  requireth  os  to 
be  animated  with  charity,  to  confider  each  other 
as  creatures  of  one  God,  fubje£\?  of  the'fame 
ting,  members  of  one  body,  and  heirs  of  the  fam.e 

glory. 


and  Civil  Pofify,  »^ 

■glory.  Religion  requireth  us  to  give  up  priya^ 
intereft  to  public  good,  net  to  seek  our  qwtiy  but 
€very  one  another's  wealth  }  it  even  re^uircih' us 
to  lay  down  our  lives  for  the  brethren.  Thus  by 
coniidering  nations  in  thefe  pnmitive  views,  it  U 
righteousness  alone  that  exalts  tbetn* 

Zl  But  all  this  is  too  vague.  We  pruceed 
,uext  taconGdcr  fflcii  /o9hn  of  government  in  par.- 
ticuiar.  It  is  impracticable  fur  all  the  meixibers 
of  lociety,  on  every  prelfing  oceaCon,  ta.afrenible 
together  and  give  tlieir  fufiVages.  Pub|ip  bodies 
therefore  agree  to  fet  apart  ibmc  of  their  number, 
who  are  accounted  the  foul,  the  will,  the  deter* 
mination  of  the  whole.  Same  nations  haye  com- 
mitted ibe  fuprenif  power  to  one,  whoqi  they  call 
monarch  i  this  is  a  monarchical  flatf*  OtUei3 
have  committed  fupreroe  power  to  a  few  of  their 
own  body,  called  magistrates^  senators^  nobles-y 
or  fome  other  honorable  appellation  ;  this  is  a  re- 
public, called  in  the  fcI.ooU  an.ari(lacracy.  Oth- 
ers have  difFufcd  fupreme  power  more  equally 
among  all  the  members  ef  their  fociety,  and  have 
placed  it  in  all  heads  of  families  ;,  this  is  z popular 
government,  ufually  called  a  democracy.  Society 
gives  its  authority  and  privileges  into  the  han4s 
of  thefc  perfoDs  ;  it  entrufts  and  ernpowers  theip 
to  make  laws,  to  impofe  taxes,  to  raife  fublidies, 
to  make  peace  or  declare  war,  to  reward  virtue, 
to  punifli  vice;  in  one  word,  to  do  whatever  may 
be  beneficial  to  the  whole  fqciety,  with  the  felici- 
ty of  which  they  are  entrufteci. 

If  we  confider  thefe  various  forms  of  govern^ 
ment,  we  fhall  find,  that  each  nation  will  be  mort 
01  lefs  happy  in  its  own  mode  of  governing,  will 
more  or  Icfs  prevent  the  inconveniencies  to  which 
it  is  fubjed,  according'  as  it  (hall  have  more  or 
ilefs  attachiifiept  to  religion  or  righteousness* 

.What  are  the  particular  inconvei)ifincies  of  a 
n{onarcbisal  government  ?  In  what  cafes  is  mon- 
archy latal  to  ike  liberty,  and  fo  to  the  felicity, 

of 


^3*        The  Harmony  of  Religion 

of  a  nation  ?  When  the  monarch,  inftead  of  mak- 
ing the  good  of  the  people  his  fupreme  law,  fci- 
k)ws  nothing  but  his  own  caprice.  When  he 
thinks  himfclf  vefted  with  fupreme  power  for  his 
own  glory,  and  not  for  the  glory  of  his  kingdoiw. 
When,  by  ftietching  bis  authority  beyond  iis  law- 
ful bounds,  he  endeavors  arbitrarily  to  difpofe  of 
the  lives  and  fortunes  o^bis  fubjefts.  When,  in 
order  to  avenge  a  private  quarrel,  or  to  fatiate 
his  thirft  for  a  glory,  from  whieh  his  people  derne 
no  benefit,  he  engageth  them  in  bloody  wars,  and 
facrificeth  thera  to  a  vain  and  imaginary  grandeu^^ 
When  he  wafles  the  fubftancc  of  his  people  in  fir- 
perb  buildings,  in  exceflive  embclUfhments,  and 
in  fumptuous  equipages.  When  he  impofes  on 
them  enormous  tributes,  and  exorbitant  taxes. 
When  he  is  inacctffible  to  the  widow  and  the  or- 
phan. When  he  gives  himfelf  up  to  indolence, 
and  doth  not  ftody  the  wants  of  his  fubjefts. 
When,  though  he  appropriates  to  himfclf  the 
advantages  of  empire,  yet,  in  order  to  free  him- 
felf from  the  fatigue  of  governing,  he  commits 
the  reins  to  a  raih  counfell6r  or  to  an  infolent 
favorite.-  When  he  entertains  foch  an  idea  of 
■royalty  as,  one  anciently  formed,  who  defined 
it  a  right  to  do  whatever  we  will  with  irr-'punity  ; 
fuch-an  idea  as  that,  which  a  mean  flatterer  gavfe 
of  it  to  Alexander  the  Great,  Do  as  many  uu- 
juft  ai\ions  as  you  will,  inipovenfli  your  fubjeiVs 
by  exaction?,  extortions,  and  rapines,  to  fatisfy 
your  luxury  and  ambition,  it  is  all  right,  it  is  all 
lovely,  becaofe  you  choofe  tobave  it  fo.*  When, 
■inflfad  of  beirg  the  father  of  his  people,  ht 
frrives  to-be  the  executioner,  like  that  brutal 
emperor,  who  wifhed  the  Roman  empire  had  but 
"one  head  that  he  might  ftrike  it  oflf  at  a  blow.f 
The fe  are  the  inconvcniencics  ot  the  firft  kind  of 
government.  1a 

*  Plutarch  ad  princip.  indoA^ 
\  Sue  ton.  Calig-  chap.  toa. 


and  Civil  Polity,  233 

in  what  cafes  is  the  fecond  kind  pf  govern- 
inent  hurtful  ?  Is  it  nor,  when  any  one  of  the 
magiftrates,  inftead  of  confidering  hinifelf  as  a 
fingle  member  of  the  affembly,  aims  to  be  at  th^ 
head  of  it  ?  When  he  intrudes  into  office  by 
finifter  means.  When  he  ufcth  his  power,  nop 
for  the  public  good,  but  for  the  advancement  and 
glory  of  his  own  family.  When  he  is  mean 
enough  to  fell  his  votei  When  he  ingratiates 
himfclf  with  a  number  of  feditious  people,  in  or- 
der to  form  cabals,  and  to  engrofs  fupreme  pow- 
er. When  he  doth  not  take  pains  to  inform  him* 
felf  of  the  merits  of  a  caufe,  before  he  deter- 
mine it.  When  he  afTociates  colleagues  with 
himfelf,  whofe  incapacity  is  intended  to  be  made 
a  foil  to  his  own  abilities^  inflead  of  calling  in 
men  more  able  than  himfelf  to  fupjjly  his  owa 
defects.  In  fine,  when  he  qiakes  hiqiftlf  jud£? 
in  his  own  caufe. 

Let  us  obferve,  laftly,  whqn  a  popular  goyerny 
ment  becomes  hurtful.  Is  it  i>oi  when,  by  a 
mere  principle  of  levity,  la.ws  are  made  and  unr 
made  by  caprice  ?  When,  under  pretenqe  p^ 
ex^uality,  a  proper  deference  to  fuperior  unde,rp 
(landings  is  refufed  ?  When  intrigue  and.cab^l 
give  effect  to  evil  coonfels  ?  When  a  powerful 
faftion  opprelTes  the  virtuous  few  ?  When  pop^- 
ular  liberty  degenerates  into  licentioofnefs  aij4 
anarchy,  and  when  the  ambition  of  many  be- 
comes an  evil,  as  enormous  and  fatal  as  the  ty- 
ranny of  one  ?  The  fe,  and  many  more,  ar,e  the 
imperfcdtions  of  thefe  three  forts  of  gov€rnmen.t. 
Need  we  to  take  up  your  time  in  proving,  tliat 
all  thcfs  ills  are  moft  and  befl  precluded,  by  rfc 
ligion  ?  I>o  we  not  all  rccolleci  fopae  fcripture 
maxims,  which  would  retrain  thefc  exceffts  I  I 
need  not,  therefore,  multiply  quotations  to  prove 
this  point.  Is  not  each  of  us  convinced,  that, 
if  we  thus  confider  nations  in  regard  to  the  forms 
of  their  government,  it  is  rigbtequsness  alpnp 
that  exalts  them  ?  3.  Our  ' 


234         "^^^  Harmony  of  Religion 

3.  Our  do£lrine  will  appear  in  a  clearer  light 
ftill,  if  we  procrtd  to  examine  the  liberal  arts- 
and  sciences.  The  more  a  fociety  foUovrs  the 
fpiri:  of  religion,  the  more  will  itligion  cherifry 
them  under  its  foftcring  wiug,  Jurisprudence 
■will  flourifh,  becaufe  law  will  be  dil'engagcd  from 
ambiguity,'  which  perpetuates  auimoficies  ;  be- 
caufe counfellors  will  plead  none  but  jnft  caufes  ; 
and  becauie  judges  will  never  fuffer  themfclvts 
to  be  corrupted  by  gifts,  Kvl'ich  Hind  the  eyes  of 
ike  wise  :  but  will  always  dtcide  according  to 
the  fpirit  of  the  law>  and  the  didates  of  con- 
fcience. 

The  military  art  will  flourifh,  becaufe  the  fol* 
dier  will  not  defraud  the  officer,  the  officer  will 
not  defraud  the  foldier  ;  becaufe  both  will  go 
into  the  army,  not  merely  to  obtain  the  favor  of 
their  governors,  but  to-  pkafa  God  ;  becaufe, 
being  prepared  to  die  by  an  anticipated  repen- 
tance, their  ardor  wiU  not  be  reftrained  by  the 
fear  of  falling  into  the  hands  of  a-n  angry  God-; 
becaufe,  (hould  they  have  negleiled  to  conciliate 
the  favor  of  God  before  a  battle,  they  would  be 
perfuaded,  even  in  the  heat  of  if,  that  the  beil 
•way  to  pleafc  bini  Would  be  to  diTcbarge  the  du- 
ty of  their  office  ;  whereas-  when  foldiers  feel 
their  confciene^  agitated,  when  amidlt  the  dif- 
charge  of  the  artillery  of  their  enemies  they  dif- 
cover  eternal  flames,  when  they  fee  hell  opening 
under  their  feet,  and  the  horrors  of  eternal  pun- 
ifliment  fucceeding  thoft  of  the  field  of  battle, 
they  will  always  fight  with  rcloclancc,  and  en- 
deavor to  avoid  futuie  niifery  by  fieeing  away 
from  prefent  death. 

In  a  virtuous  flate,  commercs  will  flourifh,  be- 
caufe the  merchant,  always  fpeakiug  the  truth, 
and  dealing  with  good  fnith,  will  atiraft  general 
credit  and  confidence  ;  always  following  the 
rules  of  wifdora  and  prudence,  he  will  never  en- 
gage in  ralh  undertakings,   which  ruin  familits 

acd 


and  Civil  Polily,  23 J 

«nd  fubrert  whole  houfes  .;  not  being  animated 
with  avarice  or  vain  glory,  he  will  not  flrft  ac- 
quire riches  by  injuftice,  and  next  wafte  them 
with  indifcrction. ;  depending  on  the  blfffings  of 
heaven,  all  his  labors  will  be  enlivened  with 
courage  and  joy. 

In  foch  a  d^iCy'dMnity  will  flourifh,  becaufe 
each,  burning  with  zenl  for  the  glory  of  God, 
will  careful-iy  cultivate  a  feience,  which  hath 
God  for' its  objeii  ;  becaufe,  being  free  from  a 
party-  fpirit,  be  will  receive  the  truth,  whatever 
hand  may  prcfent  it  to  him  ;  becaufe,  by  refer- 
ring religion  to  its  chief  end,  he  will  not  fpend 
his  life  in  the  purfuit  of  trities  ;  becaufe,  full  of 
zeal  for  his  falvation,  he  will  be  attentive  to  eve- 
ry flep  towards  it  ;  becauft^,  not  being  rrflaved 
hy  bis  pafSons,  he  will  not  be  enveloped  in  the 
darknefs.  produced  by  them ;  or,  to  exprefs  my- 
Telf  in  the  language  of  fcripiure,  becaufe,  by  do- 
ing lit-  ■!«/// o/".Goi,  Z'e  w/V/  Anoiu  ivbetber  fuch 
and  {ach.doctrtnes  come  from  the  Supreme  Being, 
or  from  the  preacher  only,  John  vii.   17. 

The  mechanical  arts  will  fiouriOi  i>n  a  virtu- 
ous Hate,  bfc^ofe  they,  on  whom  God  hath  not 
tcftowed  genius  equal  to  the  irjveftigntion  of  ab- 
ftra<^  fciences,  whoTi  he  hath  fitted  for  lefs  no- 
ble ftations  in  fociety,  will  611  up  thofc  ftations 
with  the  utmaft  care,  ai'.d  will  be  happy  in  deriv- 
ing from  tliem  fuch  advantages  as  they  produce. 
Thus  a  juft  notion  of  arts  and  fciences  opens  to 
cs  a  third  fourcc  of  arguments  to  prove  the  truth 
of  our  text. 

4.  The  doArine  of  providtnee  rpens  a  fourth| 
J»s  others  have  obfcrved.  The  conduiSt  of  provi- 
dence, in  regard  to  public  bodies,  is  very  differ- 
ent from  that,  which  prevails  in  the  cafe  of  in- 
<iividuals.  In  regard  to  the  latter,  providence 
is  involved  in  darknefs.  Many  times  it  f'ems 
to  condemn  virtue  and  crown  injuftice,  and  to 
leave  innocence  to  groan  in  filence,  and  to  em- 
power 


53^       The  Harmony  of  Religion 

power  guilt  to  riot  and  triumph  in  publict  The 
wicked  rich  man  fared  sumptuously  every  day, 
Lazarus  desired  in  vain  to  be  fed  with  the  crumbs 
that  fell  from  bis  table,  Lbke  xvi.  19,  21.  St. 
Paul  was  exfcuted  on  a  icaffbld.  Nero  reigned 
on  Cxfar's  throne.  And  to  fay  all  in  one  word, 
Jefus  Chrift  was  born  in  a  ftable,  and  Herod  lived 
and  died  in  a  palace. 

But  providence  is  direfted  in  a  different  meth- 
od in  regard  to  public  bodies.  Profperity  in 
them  is  the  tffeft  of  righteoufnefs,  public  hap- 
pinefs  is  the  reward  of  public  virtue,  the  wiieft 
nation  is  ufually  the  mod  fuccefsful,  and  virtue 
Avalks  With  glory  by  her  fide.  God  fometimes 
indeed  afSifts  the  mod  virtuous  nations  :  but  he 
doth  fo  with  the  deGgn  of  purifying  them,  and  of 
opening  new  occaHons  to  bellow  larger  bene6ts 
on  them.  He  fometimes  indeed  profpers  wicktd 
hations  ;  but  their  profperity  is  an  effort  of  his 
|>atience  and  long  fuffi^ring,  it  is  to  give  them 
time  to  prevent  their  deftruftion  ;  yet,  after  all, 
as  I  faid  bfefore,  profperity  ufually  follows  righte- 
oufnefs  in  public  bodies,  public  bappinefs  is  the 
reward  ot  public  virtue,  the  wifef!  nation  is  the 
tnoft  fuccefsful,  and  glory  is  generally  conne£led 
with  virtjue. 

They,  to  whom  we  are  indebted  for  this  re- 
flexion, have  grounded  it  'on  this  reafon.  A  day 
will  coir.e*vhcn  Lazarus  Will  be  indetnnified,  and 
the  rich  man  punifh^d  ;  St.  Paul  will  be  reward- 
ed, and  Nero  will  be  confounded;  Jrfus' Chrift 
will  fill  a  throne,  and  Herod  will  be  covered  with 
ignominy.  Innotencc'will  te  avenged,  jufticc 
fatisfied,  the  ma'jelly  of  the  laws  repaired,  and  the 
rights  of  God  n^aintained. 

But  fuch  retribution  is  impr»£ticftMe  in  regard 
to  public  bodies.  A  hation  cannot  be  punilhfe'd 
then'  as  a  nation,  a  prbvince  as  a  province,  a 
Icingdoin  as  a-  kingdom,  '/ill  diffr'rent  forts  of 
government*  willbe   thfen   aboiiflied.    One  tiidi*. 

vidual 


and  Civil  Polity,  537 

vidua!  of  a  people  will  be  put  in  pofTefTion  of 
glory,  while  another  will  be  covered  with  (hamc 
aod  confulion  of  face.  It  fljould  ieeoi,  then,  that 
providence  owes  to  its  own  re£\itude  thofe  times 
of  vengeance,  in  which  it  pours  all  its  wrath  on 
•wicked  focieties,  fends  them  plagues,  wars,  fam- 
ines, and  other  cataftrophies,  of  which  hiftory 
gives  us  fo  many  memorable  examples.  To  place 
hopes  altogether  on  worldly  policy,  to  pretend  to 
derive  advantages  from  vice,  and  fo  to  found  the 
happinefs  of  fociety  on  the  ruins  of  religion  and 
virtue,  what  is  this  but  to  infult  providence  ? — 
This  is  to  arouze  that  power  againft  us,  which 
fooner  or  later  overwhelms  and  confounds  vicious 
focieties* 

5.  If  the  obfcflrity  of  the  ways  of  providence, 
which  ufually  renders  doubtful  the  rcafonings  of 
men  on  its  condu<f\,  weaken  the  laft  argument, 
let  us  proceed  to  confider,  in  the  next  place,  the 
declarations  of  God  himfelf  on  this  article.  The 
whole  twenty-eighth  chapter  of  Deuteronomy, 
all  the  bleffings  and  curies  pronounced  there,  ful- 
ly prove  our  dodlrine.  Read  this  tender  com- 
plaint, which  God  formerly  made  concerning  the 
irregularities  of  his  people.  "  O  that  they  were 
wife,  that  they  iindcrftood  thi>s,  that  they  would 
confider  their  latter  end  !  How  fliould  one  chacc 
a  thoufand,  or  two  put  ten  thoufand  to  flight  ?" 
chap*  xxxii.  29,  30.  Read  the  afFeding  words, 
which  he  uttered  by  the  mouth  of  his  prophet, 
♦'  O  that  my  people  had  hearkened  unco  me,  and 
Ifrael  had  walked  in  my  ways  !  I  fhould  foou 
have  fubdued  their  enemies,  and  turned  my  hand 
againfl  their  adverfaries.  Their  time  fiiould  have 
endured  forever.  I  fhould  have  ftd  them  alfo 
with  the  fineft  of  the  wheat  :  and  with  honey  out 
of  the  rock  fhould  I  have  fatisfied  them,"  Pfalm 
Ixxxi.  13,  8cc.  Read  the  noble  promifes  made  by 
lb"  miniftry  of  Ifaiah,  "  Thus  faith  the  Lord  thy 
Redeemer,  the  Holy  One  of  Ifracl,  I  am  the 
V  Lord 


S38         The  Harmony  oj  Religion 

Lord  thy  God  which  tcacheth  thee  to  prophetj 
which  leadeth  thee  by  the  way  thou  (liouldell  go, 

0  that  thou  hadft  hearkened  to  my  comiiiand- 
mcnts '.  then  had  thy  peace  been  as  a  river,  -and 
thy  rigllteoufneCs  as  the  wavfs  of  the  fea  :  thy 
feed  alio  had  been  as  the  fand,  and  thy  name 
fliouid  not  have  been  cut  off,  nor  dtftroyed  from 
before  me,"  chap,  xlviii.  17,  &c.  Read  the  ter- 
rible threatenlng's  denounced  by  the  prophet  Jere- 
miah,'  "  Though  Mofes  and  Samuel  Rood  before 
me,  yet  my  mind  c'huld  not  be  toward  this  peo- 
ple :  cafl  them  ont  of  my  fight,  and  lei  them  go 
forth.  And  it  fhall  come  to  pafs,  if  they  fay  un- 
to thee,  Whither  fliall  we  go  forth  ?  then  thou 
llialt  tell  them.  Thus  faith  the  Lord,  Such  as  are 
for  death,  to  death  ;  and  fucWas  a*re  for  the  fwo-rd, 
to  the  fword  j  and  fuch  as  are  for  the  famine,  to 
the  famine  ;  and  fiich  as  are  for  the  captivity,  ta 
the  captivity.  And  I  will  appoint  over  them  four 
kinds,  faiih  the  Lord  ;  the  fword  to  flay,  and  the 
dogs  to  tear,  and  the  fowls  of  the  heaven,  and  ihe 
beafts  of  the  earth,  to  devour  and  dcflroy.  For 
■who  fhall  have  pity  upon  thee,  O  Jerufaiem  ?  or 
•»vho  ihall  be(noan  thee  ?  or  who  ftiall  go  alide  ta 
aik  how  thou  doeft  ?  Thou  had  forfaken  me,  faith 
the  Lord,  thou  art  gone  backward:   therefore  will 

1  (Ireich  out  my  hand  againft  thee,  and  deftroy 
thee;  I  am  weary  of  repenting,"  chap.  xv.  l,&:c. 
The  language  of  our  text  is  agreeable  to  all  thefe 
palTages ;  it  is  righteousness,  faith  t-lie  text,  it 
is  righteouinefs  that  exaltetb  a  natian.  Thus 
God  fpeaks  ;  ragreover,  thus  he  aits,  as  we  fl)all 
fhew  y->u  in  \ht  next  article. 

6.  The  history  of  all  ages  affords  us  another 
clufs  of  arguments  in  defence  of  our  doiitrine, 
and  fo  proves  the  truth  of  it  by  experience. 

Had  ever  preacher   a   wider   or   more  ^/ruitful 

fi^ld  than  this,   which  opens    to  our  view    in  this 

part  of  our  difcourfe  ?      Shall    we  produce  you  a 

lifto'f  JE^yptians,  Pcrfians,  Aflyrians,  and  Greeks,- 

'  •  ■  •         ,  •  or 


and  Civil  Pcltiy.  239 

or  Rotrans  who  furpaffed  them  all  ?  Shall  we 
{hew  you  all  thefe  nations  by  turns  exalted  as 
they  rtfpe6"\ed  righteoufnct,  or  abafcd  as  they 
negleded  it  ? 

By  what  myfterious  art  did  ancient  Egypt  fub- 
fift  with  fo  much  glory  during  a  period  of  fifteen 
or  fixteen  agei  ?*  By  a  benevolence  fo  extenfive, 
that  he,  who  rcfufed  to  relieve  the  wretched, whetn 
he  had  it  in  his  power  to  affiJl  him,  was  himftli 
puniflied  with  death  :  by  a  jullice  To  impartial, 
that  thtir  kings  obliged  the  judges  to  take  an 
oath,  that  they  would  never  do  any  thing  againfl 
their  own  confciences,  though  ihey,  the  kingi 
thenifclves,  fliould  comtnand  tlifem  :  by  an  aycr- 
fion  to  bad  princes,  io  fixed,  as  to  deny  them  the 
honors  of  a  funeral  :  by  invariably  rendering  to 
merit  public  praife,  even  beyond  the  grave  ;  for 
•when  afl  Egyptian  died,  a  leiRon  was  held  for 
the  dire£l  purpofe  of  inquiring  how  he  had  fpeot 
his  life,  fo  that  all  the  refpect  due  to  hismemo'^ 
might  be  paid  :  by  entertaining  fuch  juft  ideas  yf 
the  vanity  of  life,  as  to  confider  their  boufes  as 
inns,  in  which  they  were  to  lodge  as  it  were  only 
for  a  night,  and  their  fepulcres  as  habitations,  in 
which  they  were  to  abide  many  ages,  in  which, 
therefore,  they  united  all  the  folidity  and  pon^p 
of  architeclore,  witnefs  their  fan>oii3  pyramids  : 
by  3  life  f)  laborious,  that  even  thtir  amufement? 
were  adapted  to  Pirengthen  the  body,  andimprovcj 
the  mind  :  by  a  readinefs  to  difcharge  their  debts 
fo  remarkable,  that  tliey  had  a  law,  which  pro- 
hibited the  borrowing  of  mcn^y,  'xcept  on  con- 
dition of  pledging  the  body  of  a  parent  for  pay- 
mrnt,  a  dtpofit  fo  venerable,  that  a  i^tan,  who 
deferred  the  redemption  of  it,  was  loi)ked  upon 
with  horror  :  in  one  word,  by  a  wifdom  fo  pro- 
found,, that  Mofes  himfelf  is  renowned  in  fcrip. 
ture  for  biieg  learned  in  it. 

By 

•  Diodor.  Sicil.  lib.  i.  fe<a.  2.    Herod,  lib.  ii. 


240       TKe  Harmony  of  Religion 

By  what'  marvellous  method  did  the  Perfiaris 
obtain  fuch  a  diftinguiflied  place  of  honor  in  an- 
cient hiftory  \*  By  coniidcring  falfehood  in  the 
mod  horrid  light,  as  a  vice  the  meaneft  and  molt 
difgracefol :  by  a  noble  generofity,  conferring 
favors  on  the  nations  they  conquered,  and  leav- 
ing them  to  enjoy  all  the  enfigns  of  their  former 
grandeur  :  by  an  uuiverfal  equity,  obliging  them- 
felves  to  publilh  the  virtues  of  their  greateft  ene- 
mies :  by  obferving,  as  an  inviolable  fecret,  ftate 
affairs,  fii  that,  to  ufe  the  language  of  an  ancient 
author,  neither  proraifes  nor  threatenings  could 
extort  it,  for  the  ancient  laws  of  the  kingdom 
obliged  them  to  be  filent  under  pain  of  death  : 
by  a  decorum  fo  regular,  that  cjueens  and  all  court 
ladies  quitted  the  table  as  foon  as  ever  the  com- 
pany began  to  lay  afide  moderation  in  drinking  : 
by  rcligioufly  recording  noble  actions,  and  tranf- 
initting  them  to  pofterity  in  public  regifters  :  by 
educating  their  chiMren  fo  wifely,  that  they  were 
taught  virtue  as  other  nations  were  taught  let- 
ters :  by  difcovering  no  grief  for  fuch  youths  as 
died  uneducated*  The  children  of  the  royal  fam- 
ily were  put,  at  fourteen  years  of  age,  into  the 
hands  of  four  of  the  wifelt  and  nioft  virtuous 
itatelmen^  The  firfl  taught  them  the  worfhip  of 
the  gods  ;  the  fecond  trained  them  up  to  fpeak 
truth  and  praclife  equity  ;  the  third  habituated 
ihem  to  fubdue  voluptuoufneis,  to  enjoy  real  lib- 
erty, to  be  always  princes,  and  always  inaners 
of  themfelves  and  tiieir  own  paflions  ;  the  fourth 
infpirtd  them  with  courage,  and,  by  teaching 
them  how  to  command  themfelves,  taught  them 
how  to  maintain  dominion  over  others. 

We  purpofely  omit  the  nobis  and  virtuous  ac- 
tions of  the  Aflyrians,  and  Medes,  the  Greeks, 
and  other  nations,  who  were  the  glory  of  the 
ages  in  which  they  lived.     But  let  os  not  pafs  by 

ancient 

•  Herod,  lib.  i.  iii.    Pl*t.  Alcib,  i. 


and  Civil  Polify.  241 

ancient  Rome  :  Wa^?  ercr  naiion  r.iore  exalted  ?* 
One  exprtflion  of  Cxfar  will  give  us  a  jnil  notion 
of  tlieir  excellence.  Giccro  recommended  w  iViend 
to  him,  and  this  w;n  his  anfwer  :  In  regard  to 
Marcus  Furius,  whom  you  have  rccommer.dcd  to 
mey  I  ivill  make  bim  king  of  Gaul,  if  you  lave 
any  otter  friends  jou  wisb  to  have  promoted^  jou 
inay  comviand  nidf  Bat  by  wliat  unheard-of 
prodigy  did  old  Rome,  compofed  at  firU  of  no 
more  thnn  three  thoufand  inhabitants,  carry  con- 
qucft  in  lefs  thnn  fix  hundred  years  to  the  end.; 
of  the  earth  ?  Thus  fpeiiks  the  Emperor  Julian. 
By  what  impenetrable  fecret  did  this  confufed 
roixtore  of  vagabonds  and  thieves  become  a  femi- 
nary  of  heroifm  and  grandeur  ?  By  a  wife  docil- 
ity, fo  that  even  kings  fometimcs  fiibmiited  to 
the  advice  of  individuals ;  witnefs  Tullus  Hof- 
tllias,  wlio  durft  net  decide  the  cafe  oi>Horatins, 
but  -referred  it  to  the  people  '.\  by  nn  obl'ervu- 
tioii  of  the  la\»  fo  ftri£Y,  thnt  Brutus  condemn - 
cd  his  two  fons  to  die  by  the  hands  of  the  pub  ■ 
li'j  executioner,  for  having  linemrd  to  the  am- 
bitious propofals  of  the  Tarq'uins,  who  wrre 
confpiring  to  enfl4ve  the  citizensr  and  remoun:: 
the  throne  :  by  -a  frugality,  fo  great,  thut  fucii 
me'n  as  Clirius,  F^briciu?,  Regulu'?,  ^Erniliu;, 
PjuIh^,  and  Mammius,  thefe  great  dtlivereis  of 
tbe  Roman  people,  were  fsen  to  feed  ffieir  own 
cattle,  to  cultivate  their  lands,  and  to-live  with- 
out pomp  and  parade  i  by  an  excellent  ecoliomy, 
fo  that  Alilius  Regulus,  wiio  commanded  a  Rc- 
rtian  army  in  Africa,  demanded  leave  of  the  Sen- 
ate fo  go  home  and  provide  for  thi;  wants  of  his 
family,  from  wliom  a  day  liborcr  h?.r\  !lole.n  the 
working  tools    ul'ed    in    culciva-  flate  of 

V  2  I'evcn 

•  Montaign  d<  la  grandeiy  Romaine,  lib.  ii.  chap.  .'4. 

I  Cicer.  Epill.  ad  fumil.  lib  vii.  5.  S"mc  co])ie» 
read  not  Furiir..  but  M.  Orfius.  See  Spanheim  in  ibc 
Cacfars,  page  16 1. 

I  Liy.  lib.  }■  i<J. 


242         The  Harmony  of  Religion 

feven  acres  ;  a  requifition  fo  juft,  that  the  Sen- 
ate engaged  to  buy.  tools,  to  cultivate  his  Innd) 
and  to  fupport  his  wife  and  children  at  the  pub- 
lic eharge  :*  fo  far  did  they  carry  this  virtue, 
that  the  elder  Cato,  returning  from  Spain  to 
Italy,. fold  his  horfe  to  fave  the  charge  of  freight, 
and  ufually,  when  he  traTelled,  carried  his  own 
knapi'ack,  which  containe-d  all  his  travelling  ne- 
ctfTaries  :  by  an  ardent  love  for  the  general 
good,  fo  thit  every  thing,  was  refcrv-d  for  the 
public  :  temples,  baths,  roads,  acucdu£ls,  tri- 
utnphal  arches,  all  wercfupeib,  when  the  nation- 
al  glory  was  in  view,  as  all  things  for  the  ufe  of 
7ndividuals  were  plain  :  by  an  utter  averfion  to 
iifelefs  bravery,  fo  that  they  confidered  in  a  light 
r^qually  mean,  the  general,  who  expofed  his  per- 
fon  neediefsly,  and  him,  who  avoided  danger, 
when  the  public  good  rendered  it  necefTary  for 
him  to  expofe  hlmfelf  zf  by  a  fcrupulous  cau- 
tion not  to  undertake  tinjuft  wars  j  to  guard 
againft  which,  they  bad  a  college  at  Rome, 
where  it  was  roolly  examined,  whether  an  in- 
tended war  were  jnft  or  unjuft,  before  it  was 
propofed  to  the  f«nate  and  the  people  i\  by  an 
unfurn'ountable  averfion  to  every  fpecie  of 
military  fraud,  fo  that  Lucius  Marcius,  (my 
brethren,  how  ought  this  idea  of  Pagan  heroes 
:o  cover  fome  with  confufion,  who  oftentatioufly 
iiffedl  to  play  the  hero  in  the  chriftian  world  I) 
J^ucius  Marcius,  1  &y,  having  deceived  Perfes, 
king  of  Macedonia,  bv  giving  him  falfe  hopes  of 
peace,  and  having  conquered  him  by  this  ftratH- 
gem,  was  adjudged  by  the  fenate  to  have  vio- 
lated the  Roman  laws,  and  to  have  fwerved  from 
the  ancient  cuftoms,  according  to  which  it  was  a 
maxim  to  conquer  by  valor  and  not  by  fraud. 

If, 

•  Liv.  Epitotn.  lib.  i8;     Montagne  de  la  parfimonle 

Jes  anciens,  lib.  i.  chap.  52. 

t  Scllua  de  bell.  Catil  ix.  « 

%    Coll.  des  feciaux.   Dion.  Halic.  lib.  ii.   Aqtiq,. 

Rora.   lib.  i.   31. 


and  Civil  Polity,  243 

If,  having  fhewn  the  caufe  of  the  profperity 
of  ancient  nations,  we  were  to  inquire  into  the 
Teafons  of  tlfeir  decline  j  were  we  to  compxrc 
the  Egyptians  under  their  wife  kings  with  the 
Egyptians  in  a  time  of  anarchy,  the  Peruans 
Ti6\orious  under  Cyrus,  with  the  Petfians  ener- 
vated by  the  luxuries  of  Afia,  the  Romans  at 
liberty  under  the  Confuls,  with  the  Romans 
enrtaved  by  their  Emperors,  we  fliould  find,  that 
the  decline  of  each  of  thefe  nations  was  owing 
to  the  praif^ice  of  vices  oppofite  to  the  virtues 
which  had  caufed  its  elevation  :  we  fhould  be 
obliged  to  acknowledge,  that  vain  glory,  luxury, 
Toluptuoufnefs,  difunion,  enry,  and  boundlefa 
an-,bition,  were  the  hateful  means  of  fubvcrting 
llates,  which,  in  the  height  of  their  profperity, 
expefted,  qnd  in  all  appearance  juftly  expedled, 
to  endure  to  the  end  of  time  :  we  fhould  be 
obliged  to  allow,  that  fome  exceffes,  which,  in 
certain  circumflances,  had  contributed  to  exalt 
thefe  nations,  were,  in  other  circumlknces,  the 
means  of  ruining  them. 

True,  ambition  impelled  Csfar  to  ckvate  the 
Republic  of  Rome  to  a  pitch  as  high  as  it  is  pofS-- 
ble  for  human  grandeur  to  attain.  Armed  for 
the  defence  of  the  Republic,  he  fought  for  it, 
though  lefi  for  it  than  for  his  own  glory,  and  dif- 
played,  we  grant,  the  Roman  eagle  in  thefurthefl 
parts  of  Afia,  rendered  Gaul  tributary,  fwelled 
the  Rhine  with  German  blood,  fubdued  the  Brit- 
ons, and  made  all  the  Adriatic  coafls  refound  the 
fame  of  his  viftories.  But  did  not  the  fame  am- 
bition impel  him  to  excite  a  civil  war  to  arm 
Rome  againfl  Rome,  to  cover  the  Pharfalian  field 
with  carnage  and  foak  the  ground  with  Roman 
blood,  to  purfue  the  fhattered  remains  of  Pompey's 
army  into  the  heart  of  Africa,  to  give  a  queen, 
or  rather  a  proftitute,  the  kingdom  of  Egypt,  to 
reduce  the  firft  and  moft  free  of  all  nations  to  a 
flute  of  meannefs  and  fcrviliiy  beneath  the  moft 

abjcft 


244        The  Harmony  of  Religion 

abj?£t  of  mankind?  For,  my  brethren,  what 
were  thefe  Romans  after  they  had  loft  their  liber- 
ty, and  given  thernfelves  up  to  abfolnte  maftcrs  I 
Thefe  Romans,  who  had  given  the  UTiiverfe  law  ; 
, thefe  Ronian  citizens,  ,even  the  meaneft  of  them, 
who  would  h^ve  thought  themfeWes  difgraced  had 
they  mixed  their  blood  with  that  of  kings  ;  thcfc 
Romans,  once  fo  jealous  of  their  liberty,  have  we 
Tio.t  leen  thefe  very  people  under  their  emperors 
fiibmit  to  vafT^ilage  fo  as  to  become  a  fcandal  even 
to  {l^ves  ?  Iiifamous  flatterers,  did. not  they  ereifl 
altats  to  Claudius,  Ca-liguja,  and  Nero  ?  Did 
not  Rome  h>ar  one  of  its  citizens'  addrefs  this 
lancfuage  to  the  laft  of  thefe  n7onfters  ?  "  Choofe, 
Cjefar,  whu  place  you  will  among  the  immortal 
gilds.  Will  you  fway  the  fceptre  of  Jupiter,  or 
mount  the  chariot  of  Apollo  ?  There  is  not  s 
deity,  who  will  not  yield  his  etjipire  to  you,  and 
count  it^an  h unor  to  refign  in  your  favor; *^ 

But  is  it  nt'cefT.iry  to  quote  ancient  .biflory  in 
prnoEof  vvhat.we  have  advanced,  that  is,  that  the 
fame  vices,  which  contribute  at  fiift  to  exalt  a~ 
nation,  in  the  end  caufe  its  dtcliue  and  ruin  ? 
-  There  is  A  ^'ATXOK,!  in  favor  of  which  all  things 
feem  to,  proiaife  a  ge«eral^and'  lafling  profperity. 
It  has  an  advantageous  fituation,  a  fruitful  foil, 
a  tempisr^ite  climnte,.  an  agreeable  fociety,  an 
cafy  accefs,  a  .mutual  generofity,  an  inimitable 
induQiy,  quick  penetration  in  council,  heroical 
-CDwrage  in.  war,  incredible  fuccefs  in  trade,'  fur- 
•prifiiig  dexterity,  in  arts,,  indifputahle  reputation 
in,fcienres,  an  amiable  toleration  in  religion, 
feverity  blerrded  with  fwcetoefs,  fweestiiefs  temper- 
ed with  feteriiy.. 

Does  this  nation  pafs  the  bounds  ?  At  firft 
it  acquires  advantages  more  than  nature  and 
art    had   given   it.     The  boundlefs    ambU'on  o^ 

tlie 

•  Lucan.  Pliarfal.    lib.    i. 

^  'This  ferraon  was'  preached  in  1706. 


and  Civil  Polity-,  2*5.- 

the  monarch  infpires  the  fubje£ls  with  a  noble 
pride.  Authority,  eftablifhed  by  defpotical  pow- 
er, enflaves  the  judgments  of  all  to  the  will  of 
one.  A  treacherous  policy  at  firft  impofcs  on 
neighboring  ftatcs.  Troops,  impelled  by  a  rafh 
valor  at  firft,  furcromit  all  obftacles.  Toleration 
is  banifhed,  the  prince  takes  the  place  of  God 
himfelf,  and  excrcifes  bis  prerogative.  Violat- 
ing the  faith  of  edifts,  procures  foroe  prcfent  ad- 
vantages. An  inlatiable  avidity  adds  fortrefs 
to  fortrefs,  city  to  city,  province  to  province,  " 
kingdom  to  kingdom.  But  where  h  divine  prov- 
idence ?  Where  is  the  truth  of  our  text, 
righteousness  exalteth  a  nation  ?  What  pitch 
of  grandeur  can  religion  obtain  for  a  people, 
which  cannot  be  obtained  by  other  means  ? 

Stop.  The  objeftion  made  to  our  doftrine 
denionflrates  the  truth  of  it.  The  ambition  of 
the  monarch,  communicated  to  his  fubjefts, 
will  there  produce  all  the  fatal  cfTeAs  of  ambi- 
tion. Defpotical  power,  which  enflaved  the 
judgments  of  all  to  the  abfolutc  will  of  one,  will 
caufe  the  judgments  of  all  to  refift  the  will  of 
one.  That  deceitful  policy,  which  took  neigh- 
boring ftates  by  furprire,  will  inrpire  them  with 
diftruft  aud  precaution.  Troops  hurried  on  by 
rafhnefs  will  find  out  that  rafhnefs  is  the  high 
road  to  defeat.  Toleration  difallowed  will  dif- 
afFedl  the  hearts  of  faithful  fubjedls,  and  induftry 
will  flee  to  foreign  climes.  The  violation  of 
ediAs  will  deftroy  confidence  in  all  the  public 
inflruments  of  government.  An  infatiable  avid- 
ity of  territorial  acquifitions,  of  pofTefling  forts, 
cities,  provinces,  and  kingdoms  without  num- 
ber, will  require  more  attention  and  greater  ex- 
penfe  than  any  nation  can  furnifli.  A  Aatc  in 
this  condition,  will  fink  under  the  weight  of  its 
own  grandeur,  it  will  be  attenuated  by  being 
expanded,  and,  if  1  may  ufe  fuch  an  expreflion,. 
impovcrifhed  by  its  abundance.      Each  pafUon- 

put 


24'6         T'A^  Harmony  of  Religion 

|M»t  in  mrvtion  will  give  a  fhock  peculiar  tn  itfelf, 
and  al[  togeihe-r  will  rniite  in  one  general  blovr 
fatal  to  the  ecJifIrt:,  which  they  had  ere6\ed.  A 
prince,  by  betoniing  an  object  of  the  admiration 
ot  the  world,  becomes  at, the  fanre  time  an  ob- 
jeft  of  jealoufy,  fufpicion,  and  terror.  Hence 
come  civil  tomnfotions  and  iortign  wars. 
Hence  the  forming  of  leagues,  and  deep-con- 
certed plots.  ;  Hence  mortrsJity,  fcartity,  and 
"famine;  Hence'  heaven  and  earth  in  concert 
againft  a  ft«ie^  that  fecmed  to  defy  both  earth 
and  heaven.  Hence  an  eternal  example  to  jof-  • 
tity  providence  in  all  future  ages,  and  tcdemon- 
ftrate  to  the  mqCt  fibftinate  ths  dcftrine  of  the 
text,  that  only  re<Stiiude  can  procure  fubflantial 
gfory. 

Thus,  we  think,  we  have  fufficiently  efltblifh- 
cd  our  prophet's  propofiiion  :  and  we  will  flnifh 
the  arguments,  by  which  we  have  fopported  it, 
by  giving  you  the  charafler  of  that  author,  who 
bath  taken  the  greateft  pains  to  fubvert  it.*  He 
was  one  of  thofe  Inconfift^nt  men,  whom  the  finefl 
geniii3  cannot  preferve  from  felf.cortrJidiAion, 
and  whofc  oppofite  qualities  will  always  leave  us 
in  doubt,  whether  to  place  them  in  one  extreme, 
or  in  another  diaractricslly  oppofite.  On  the  one 
hand,  be  was  •\  great- philnf^ipher,  snd  knew  how 
to  diftinguifh  truth  from  fHlfchcod,  for  he  could 
fee  at  once  ft  conneftion  of  principlef,  and  a  trsin 
of  confequences  :  on  the  other  band,  he  was  a 
great  fop^ifter,  always  endeavoring  to  confound 
truth  with  falfehood,  to  wrefl  prirciples,  and  to 
force  confequerjce!!.  In  one  view,  admirably 
learned  and  of  fine  parts,  havirg  profited  much  by 
tbc  labors  of  others,  and  more  by  the  txercife  cf 
his  own  great  fenfe  :  *iii  another  view,  ignnranl, 
or  riff'e(ning  to  be  ignorant,  of  the  mofl  coinirnn 
•■"tilings,  advancing  arguments  which  had  bt.en  a 

tlioufand 

*  Mr.  Bayle. 


and  Civil  Polity*  247 

thoufand  times    refuted,  and    ftsrting  objeftions 
•which  the  greattft  novice  in  the  fchcrls  d :<r(i  not  ' 
h'tve-  mentioned  without  bluftiing.t    On    the   one* 
hand,  attacking'thc  greitcft  men^  opening  a  widd» 
field  fur  them  to  labor  ir,  leading  ihcpi  iiie6  de-  > 
viaus  and  rcgged  paths,   and,  if  not  goiig  beyond  * 
them,  giving  thcoi  a  wovld  ot  pains  to  keep  pace 
with  hitn  :   on  the  other  hand,  quoting' the  mean- 
eft  geniufes,'  offering  a   profufion   of  inccnfe   to* 
them,  blotting  his  writings  wuh  names  that  had  • 
never  been  prorvounced  by  learned  lips.     On  the 
one  hand,  tVer,  ac  leall  in  appearance,   from  every 
difpofuion  conirary  to    the  tpirit    ot"  the    gofprl, 
chalie  in  his  manners,  grave  in  his  converfation,  • 
ten-pcrate  in  his   diet,  and    auftere   in    bis  ufual 
courl'e  of  life  :   on  the   other,   employing    all  the 
acutencfs  of  his   genius    to   oppofe  good  morals, 
and  to  attack-  chaftity,    niodefty,   and   all   other 
chriflian    virtues,        Soroetin<es    appealing    to  a  ' 
tribunal  of  the    mod  rigid  ortbodaxy,   deriving 
arguments  from  the.  porcff    fources,  and    quoting 
divines  of  the  mod  unfufpe6\ed    foundnefs  in  the 
faith  :   at    other  times,    travelling    in    the    high 
road  of  heretics,  reviving  the   objedions   of  an- 
cient iiereiiarchs,   forging    them  new    armor,  and 
uniting  in  one  body  the   errors   of  pafl  ages  with 
thofe  of  the  prefent  time.     O  that  this  man,  who 
■was  endowed    with  fo   many    talents,    may    have 
been  forgiven  by  Godj  for  the  bad    ufc  he  made 
of  them  !     May  that    Jefos,  whom  he   fo  often 
attacked,  have  cKpiated  his  crimes'!    But,  though 
charity  conftrHins  us    to  hope    and    wifh   for    his 
falvation,  the' honor  of  our    holy  rsligion  obliges  ' 
us  publicly  to    declare  that    he    abufed   his   own  " 
underftanding,.  to  proteft  before  heaven  and  earth 
thnt  we  difown  him  as  a  member  of  our  reformed 
churches,  and   that   wc    fliall   always    coniider  a 
part  of    his   writings  as  a  fcandal  to  good   mens- 
and  as  a  pert  of  the  church- 

Wc  return  to  our  prophet.     Let  us  employ  a- 

few 


248         The  Harmony  of  Religion 

few  moments  in  refleftihg  on  the  truths  we  have 
heard.  Thanks  be  to  God,  my  brethren,  we  have 
better  means  of  knowing  the  righteousness  that 
txalts  a  nation^  and  more  motives  to  pradlife  it, 
than  all  the  nations,  of  whofe  glory  we  have  been 
hearing.  They  bad  only  a  fuperficial,  debafed, 
tonfufed  knowledge  of  the  virtues,  which  conlti- 
tute  fubftantial  grandeur  ;  and,  as  they  held  er- 
rors in  religion,  they  tiiuft  necefTarily  have  erred 
in  civil  polity.  God,  glory  be  to  his  name  !  hath 
placed  at  the  head  of  our  councils  the  moft  perfect 
legiilator,  that  ever  held  the  reins  of  government 
in  the  world.  This  legifiator  is  Jefus  Chrifl.  His 
kingdom^  indeed,  is  not  of  this  ivoridy  but  the 
rules  he  has  givcii  us  to  arrive  at  that,  are  proper 
to  render  us  hapoy  in  the  pr«fent  ftate.  When 
he  fays,  See-A  ye  Jirst  the  kingdom  of  Gad^  and  bis 
righteousness,  and  all  other  things  shall  be  added 
tojaUi  Matt.  vi.  33.  he  gives  the  command,  and 
makes  the  promife  to  whole  nations  as  well  as  to 
individuals. 

Who  ever  carried  fo  far  as  this  divine  legislator 
ideas  of  the  virtues,  of  which  we  have  been  treat- 
ing in  feveral  parts  of  this  dhfcourfe,  and  by 
prailifing  which  nations  -are  exalted  ?  Who 
ever  formed  fuchjuft  notions  of  that  benevolence, 
that  love  of  fecial  good,  that  generofity  to  ene- 
mies, that  contempt  of  life,  that  wifdom,  that 
veneration  for  noble  exploits,  that  docility  and 
frugality,  that  devotednefs  to  public  ufe,  that 
diftance  from  falTe  glory,  that  magnanimity,  and 
all  the  other  virtues,  which  render  antiquity  ven- 
erable to  us  ?  Who  ever  gave  fuch  wife  inftruc- 
tions  to  kings  and  fubjefts,  magiRrates  and  peo- 
ple, lawyers  and  merchants,  foldiers  and  ftatcf- 
men,  the  world  and  the  church  ?  We  know 
thefe  virtues  better  than  any  other  people  in  the 
world.  We  are  able  to  carry  our  glory  far  be- 
yond Egyptians  and  Pcrfians,  Affyrians  and 
Mcdes,    Lacedemonians,    Athenians,    and   Ro- 

jnan£  « 


and  Civil  Polity..  24^ 

jnatw  ;  if  not  that  fort  of  glory,  which  glares 
aTid  dazzles,  at  Icaft  that,  which  makes  tranquil 
atrd  happy,  and  procures  a  felicity  far  more  agree- 
;i(fie  than  all  the  pageantry  of  heroifm  and  world- 
iy  fpltrndor. 

Chriflians,  let  not  thefe  be  mere  fj^eculations 
to  us.  Let  us  endeavor  to  reduce  thrm  to  prac- 
tice. Never  let  us  fuffer  our  political  principles 
to  clalh  with  the  principles  of  our  religion.  Far 
from  us,  and  far  from  us  for  ever,  be  the  abomin- 
able maxims  of  that  pernicious  Florentine,*  who 
gave  ftaiefmen  fach  fatal  lefTons  as  thcfe  :  A 
prince,  who  would  maintain  his  dignity,  ought  to 
learn  not  to  be  virtuou;,  when  affairs  offtate  re- 
<juirc  him  to  praflife  vice  ;  he  ought  to  be  frugal 
■with  his  own  private  fortune,  and  liberal  with 
public  money  ;  he  ought  never  to  keep  his  word 
to  his  own  di  fad  vantage  ;  he  ought  not  fo  mucli 
to  afpire  at  virtue  as  at  the  femblance  of  it ;  he 
ought  to  be  apparently  merciful,  faithful,  fincere- 
and  religious,  but  really  the  direft  oppoiire  ;  that 
he  cannot  poffibly  pricllfe  what  are  accounted 
virtues  in  other  men,  becaufe  necefTity  of  Rate 
■will  often  oblige  him  to  act  contrary  to  charity, 
humanity  and  religion  ;  he  ought  to  yield  to  the 
various  changes  of  fortune,  to  do  right  as  often 
as  he  can,  but  not  to  fcruple  doing  wrong  when 
need  requires.— I  fay  again,  far  from  us  be  thefe 
abominable  maxims  !  Let  us  obey  the  precepts 
of  Jefus  Ghriil,  and  by  fo  doing  let  us  draw  down 
bleflings  on  this  nation  more  pure  and  perfect 
than  thole  which  we  now  enjoy. 

The  bleffings  we  now  enjoy,  and  which  provi- 
dence be-ftawed  on  us  I'A  abmitt-intly  a  few  daya 
ago,t  fhould  infj)ire  us  with  laftnig  gratitude ; 
however,  my  brethren,  th-^y  are  not,  they  ought 
uot  to  be,  the  full  accomphfliment  of  our  wiihes, 
W  Such 

*  Macliiavtl.  Pi'ui^.  .^v.  :vvi.  ,-b.vii. 
ihe 'battle' of  Ramiiics,  MaV  sj,  170^1 


i250       The  Harmony  of  Religion 

Such  laurels  as  we  afpire  at,  are  not  gathered  in 
fields  of  battle.  The  p^th  to  that  eminence,  to 
vhich  we  travel,  is  not  covered  with  human  gore. 
The  acclamations  we  love,  are  not  excited  by 
wars,  and  rumors  of  wars,  the  clangor  of  arms, 
and  the  fhoutings  of  arnaed  men. 

Were  our  pleafurc,  though  not  of  the  purcft 
'Xort,  perfedl  in  its  own  kind,  we  fhould  experience 
a  rife  in  happinefs  I  But  can  we  enjoy  our  vic^o- 
lies,  without  mourning  for  the  miferies  which 
procured  them  !  Our  triumphs  indeed  abafe  and 
confound  our  enemies,  and  make  them  lick  the 
rluft;  yet  thefe  very  triumphs  prefent  one  daik 
iide  to  us.  Witnels  the  many  wounds,  which  I 
Ihould  make  a  point  o^  not  opening,  wei'j  it  not 
a  relief  to  mourners  to  hear  of  their  fufferings  ; 
were  it  not  equitable  to  declare  to  thofe,  whofe 
Jorrows  have  procured  our  joy,  that  we  remem- 
ber them,  that  we  are  concerned  for  them,  that 
we  fympathize  with  them,  that  we  are  not  fo  tak- 
en up  with  public  joy  as  to  forget  private  woe. 
Witnefs,  I  fay,  fo  many  dcfolate  boufes  among 
us.  Witnefs  this  mourning  in  which  fo  many  of 
us  appear  to-day.  Witnefs  thefe  affeftionate  Jo- 
lephs,  who  lament  the  death  of  their  parents. 
Witnefs  thefe  Marys  and  Marthas,  weeping  at 
the  tomb  of  Lazarus.  Witnefs  thefe  diftrelled 
Davids,  who  weep  as  they  go,  and  exclaim,  O 
Absalom^  my  son  !  my  son  Absalom  !  would  God 
I  bad  died  for  tbee  I  O  Absalom,  my  son,  my 
son  '  2  Sara,  xviii.  33<  Witnefs  thefe  Rachels, 
who  make  Rama  echo  with  their  cries,  refusing 
to  be  comforted,  because  their  children  are  not, 
Jer.  xxxi.    15. 

My  dear  brethren,  on  whom  the  hand  of  God 
is  heavy,  ye  forrowful  Naomis,  ye  melancholy 
Moras,  with  whom  the  Almighty  hath  dealt  very 
Utterly,  Ruth  n  20.  we  fhare  your  griefs,  we 
i{us  our  Uiiis  with  yours^  we  feel  all  the  blows 

that 


and  Civil  Polity*  251 

that  ftrike  you.     O  fatal  vi£lory  I    O  bloody  glo- 
ry I'  you  arf  not  fruits  of  righteousness. 

Chriftians,  if  our  joy  be  mixed,  it  is  becaufe 
our  righteousness  is  mixed.  Let  us  not  fearch 
for  our  misfortunes  in  any  other  caufe.  Let  us 
do,  when  any  tiling  is  wanting  to  complete  our 
joy,  what  the  ancient  people  of  God  did,  when- 
ever they  were  conquered.  The  congregation 
was  afTembled,  the  ephod  was  put  on,  the  oraclft 
■was  confultcd,  inquifition  was  made  from  tribe 
to  tribe,  from  family  to  family,  from  houfe  to 
houfe,  from  perfon  to  perfon,  who  it  was,  whole 
fin  had  caufed  the  lofsof  the  vldlorvj  or  the  ioi^ 
of  a  regiment,  and  when  he  was  difcovered' irt; 
was  put  to  death.  Jofhua,  after  he  had  met  witU 
a  repulfe  before  Ai,  and  had  loft  thirty-fix  mer>, 
rent  his  garments,  and  lay  on  his  face  upon  the 
earth  before  the  ark  of  the  Lord.  In  like  man- 
ner, let  us,  my  brethren,  at  the  remembrance  rrf 
iafcdbed  countries,  fields  of  battle  covered  with 
carcafes,  rivers  of  blood  dying  the  foil,  confufed 
heaps  of  dead  and  dying  fellow-creatures,  new 
globes  of  fire  flying  in  the  air,  let  us  examin^i 
ourfelves.  Happy,  if,  as  in  the  cafe  jufl  now 
mentioned,  only  one  criminal  could  be  fouml 
among  many  thoufands  of  innocent  per  Cons  ! 
Alas  i  we  are  obliged,  on  the  contrary,  to  lament, 
that  there  is  hardly  one  innocent  among  thou- 
fands of  the  guilty.  ' 

Where  is  the  Achan,  who  imbitters  the  glori- 
ous and  immortal  viftories,  which  God  grants  to 
Ifrael?  What  tribe,  what  family,  what  houfe, 
Jhall  be  taken?  Is  it  ths  magiftratc  ?  Is  it  the 
people?  Is  it  the  paftor  ?  Is  it  the  flock  ?  Is 
it  the  merchant?  Is  it  the  foldier  ?  Ah  1  my 
brethren  !  do  you  not  hear  the  oracle  of  the  Lord 
anfwering  from  the  terrible  tribunal  cre£led  in 
your  own  confciences  ?  It  is  the  magiftrate  ;  it 
is  the  people  ;  it  is  the  paftor  ;  it  is  the  flock  ;  ic 
is  the  merchant ;  it  is  tUe  foldier. 

It. 


352         The  Harmony  of  Religion 

It  is  ^hat  magistrate,  who,  being  required  t» 
have  always  before  his  eyes  that  God,  by  whom 
kings  reign,  HP.d  that  thtOKe,  before  which  the 
greaten  rnonarchg.of  the  vvorldrn^ift  be  judged,  is 
tlazzUd  with  his^jOyvn  grandepry  governed  by  a 
v.'orldly  policy,  a'nd  ha.thjTiore  at  he3rt  to  enforce 
the  oblVrvation  of  his  own  capricious  orders, than 
thofe  rules  of  eternal  reflitude,  ^Vhich  fecure  the 
fafety  and  happinefs  of  a  nation. 

It  is  th'At  people,  who,  infle^ad  of  confidering 
tlie  felicity  of  t/iat  nation  luhose  God  is  the  Lord, 
are  attempting  to  be  happy  independently  of  God  ; 
choormg  rather  to  i'acrifice  to  blind  chance,  than 
to  him  who  is  Xht  bappy  God,  and  who  alone  dlX- 
penfes  profperous  and  adverfe  circusnflances. 

It  is  that  minister,  who,  inftead  of  confining 
his  attention  to  the  difcharge  of  all  the  duties  of 
his  office,  performs  only  fpch  parts  as  acquire  hira 
a  popular  reputation,,  neglefting  private  duties, 
foch  a?  friendly  and  affedionate  remonftracces, 
paternal  advice,  private  charities,  fecret  vifitSj 
which  charaderize  the  true  minifters  of, the  gof- 
peK 

It  is  thiJt  congregation,  which,  irftead  of  re- 
K5*rding  tl>e  word  difpcnfed  by  us  as  the  word  of 
(led,  Iicentioufly  turns  all  public  miniRraticns 
»nto-  ridicule,  and  under  pretence  of  ingenuity  and 
tVeeJoin  of  thought,  encourages  infidelity  and  ir^. 
religion  ;  or,  at  -b^-ft,  ima;?iiif  s  that  religion  con- 
lifts  more  in  hearing  and  knowing  than  in  practice 
and  obedience. 

It  is  tliat  soldier,  who,  though  he  is  always 
at'war  with  death,  m^vvching  through  fire  and 
flames,  hearing  nothing  buvthe  found  of  warlike 
Inflrument^  crying  to  hini  wiUi  a  loud  and  dread- 
fnl  voice,  remember,  you  must  die  !  .ye.z  frames 
a  morality  of  his  .own,'  and  imagines,  that  bis 
:profeffiQn,  fo  proper  in  itfclf  to  incline  hirn  to 
obey  the  maxim?  of  thejgofpel,  ferves  to  free  hiijn 
frmiJ  all  obligation  to  obedience. 

Ah  ! 


ani  Civil  Polity,        "      253 

Ah !  this  it  is,  which  obfcures  our  brighteft 
triumphs  ;  this  ftains  our  laurels  with  blood  ;  this 
excites  lamentations,  and  mixes  them  with  our 
fongs  of  praife.  Let  us  fcatter  thefe  dark  cloud?. 
Let  us  purify  our  righteoufnefs  in  order  to  purify 
our  happinefs.  Let  religion  be  the  bridle,  ihe 
rule,  the  foul  of  all  our  councils  ;  and  fo  may  ic 
procure  us  unalterable  peace,  and  unmixed  pleaf- 
ure  !  or  rather,  as  there  is  no  fuch  pleafure  on 
earth,  as  iinpcrfedlion  is  a  charafter  effential  to 
human  affairs,  let  us  elevate  our  hearts  and  minds 
to  nobler  objeAs,  let  us  Ggh  after  happier  periods, 
and  let  each  of  us  feek  true  glory  in  the  enjoy- 
ment of  God.  God  grant  us  this  grace  I  To 
him  be  honor  and  glory  for  ever,  Amen, 


W  3 .  SERMOtJ. 


SERMOiSf    X 

CHRISTIAN-    HEROISM,    . 

Proverbs  xvi,  32. 

Jle  t^ai  tukth'  bis  spirit  J  is  belter  tBati  lie  iJihtt 
I'aketB  a  city. 

\SI  ERE  we  to  judge  of  ihefe  words  by  the 
firft  imprefllons  they  make  on  the  mind,  we  (hould 
place  them  among  luch  hyperbolical  propofitions 
as  imagination  forms  to  color  and  exceed  trutti. 
The  mind  on  fome  occafions  is  fo  flruck  as  to 
magnify  the  obje(f^  in  contemplation.  Tiie  more 
iul'ceptible  people  are  of  lively  impreffions,  the 
more  fubjec\  ihty  are  to  declamation  and  hyper- 
bole. We  find  thcfe  maxims  fometimes  necefl'ary 
in  explaining  the  facred^iuthors.  Were  we  to  ad- 
here icrupuloufly  to  their  words,  we  fliould  often 
miftake  their  meaning,  and  extend  their  thoughts 
beyond  dufe  bounds.  The  people  of  the  taft  feU 
dom  exprcfs  them  ft  Ives  with  prccilion.  'A  cloud 
intercepting  a  few  rays  of  light  is  the  sun  dark' 
ened  :  A  meteor  io  the  air  is  tlie  ponvers  of  the 
heavens  shaken  :  Jonah  in  the  belly  of  the  fifli  is 
a  man  dovjn  at  the  bottom  of  the  mountains  : 
Thunder  is  the  "ooice  of  Jehovah^  powerful  and 
full  of  viQJestj,  dividing  flames  ofjire,  breaking 
cedar^s  of  Lebanon,  making  Syrians  skip,  and 
stripping  forests  bare  :  A  fwarm  of  infedls  is  a 
nation  set  in  battle  array^  marching  every  one  on 
his  nsays,  not  breaking  their  ranks,  besieging  a 
city,  having  the  teeth  of  a  lion,  and  the  cheek 
teeth  of  a  great  lion,  Joel  i.  6.    and  ii.  7,  9. 

If  we  be  ever  authorized  to  folve  a  difficult 
text,  by  examining  the  licenfc  of  hyperbolical 
fiyle  i  if  ever  it  be  necelTary  to  reduce  hyperbole 
tDprecifioDj  is  it   not  fo.now    in  explaining  the 

text 


Christian  ^Heroism.  255 

text  before  us  ?  He  that  ruleth  bis  spirit,  is 
bitter  than  he  that  taketb  a  city.  What  ju(b>efs 
can  there  be  in  comparing  a  man,  who  by  reflec- 
tion correfts  his  paffions,  with  an  hero,  who,  in 
virtue  of  concerted  plans,  great  fatigues,  fpending 
days  and  nights  on  horfeback,  lurmounting  diffi- 
culties, enduring  heats  and  colds,  braving  a  va- 
riety of  dangers,  at  lad  arrives,  by  marching 
tliroiigh  a  fhower  of  fhot  darkening  the  air,  to  cut 
through  a  fquadron,  to  fcale  a  wall,  and  to  hoift 
his  fldg  in  a  conquered  city  ? 

But  however  juft  this  commentary  may  appear^ 
you  will  make  no  ufe  of  it  here,  unlefs  you  place 
chriftianity  in  the  exercife  of  cafy  virtues,  and 
after  the  example  of  moll  men,  accommodate  re- 
ligion to  your  padions  inflead  of  reforming  your 
pafiions  by  religion.  Endeavor  to  form  princi- 
ples, refill  fafhion  andcuflom,  eradicate  prejudice, 
undertake  the  conqueft  of  yourfelf,  carry  fire  and 
fword  into  the  moll  fenfible  part  of  your  foul, 
enter  the  lills  with  your  darling  fin,  mortify  your 
members  tabicb  are  upon  eartb,  rife  above  flefli 
and  blood,  nature,  and  felflove,  and,  to.  fay  all 
in  one  word,  endeavor  to  rule  your  spirit  ;  and 
you  will  find,  that  Solomon  hath  rigoroufly  ob- 
fervcd  the  laws  of  precifion,  that  he  hath  fpoken 
the  language  of  logic  «nd  not  of  oratory,  and 
that  there  is  not  a  fliadow  of  hyperbole  or  exag- 
geration in  this  propcfition,  He  that  rulctb  his 
spirit,   is  better -than  be  tbat  takeih  a  city. 

But  to  what  period  Ihall  we  refer  the  explica- 
tion of  the  text  ?  We  will  make  meditatioa 
nipply  the  place  of  experience,  and  we  will  cftab- 
lifli  a  truth,  which  the  greateft  part  of  you  have 
not  experienced,  and  which  perhaps  you  never 
will  experience.  Thfs  is  the  defign  of  this  dif. 
courfc.  Our  fubjedt  is  true  heroifm,  the  real 
hero, 

I  enter  into  the  matter.  The  word  beroism  is 
borrowed  of  the  heathens.     'l''hey  called   thofe 

men' 


256  Christian  fferoism, 

men  heroes,  whom  a  remainder  of  modefty  and 
religion  prevented  their  putting  into  the  number 
of  their  gods,  but  who  for  the  glory  of  iheir  ex- 
ploits were  too  great  to  be  enrolled  among  mere 
iHcn.  Let  us  purify  this  idea.  The  man,  of 
•whom  Solomon  fpcaks,  be  •who  ruletb  bis  spirit^ 
ought  not  to  be  confounded  with  the  reft  of 
mankind  ;  he  is  a  man  transformed  by  grace, 
one,  who,  to  ufe  the  language  of  fcripture,  is  a 
partaker  of  the  divine  nature.  We  are  going. 
to  fpeak.  of  this  man,,  and  we  will  firft  defcribe 
him,  and  next  fet  forth  his  magnanimity,  or,  to 
keep  to  the  text,  we  will  firft  explain  what  it  is 
to  rule  tbe  spirit,  and,  fecondly,  we  will  prove, 
that  be,  that  ruletb  bis  spirit,  is  better  than  be^ 
tbat  taketb  a  city.  If  we  proceed  further,  it  will 
only  be  to  add  a  few  reflexions  tending  to  con- 
vince you,  that  you  are  all  called  to  heroifm  ; 
tbat  there  is  no  middle  way  in  religion  ;  that 
you  rnuft  of  neceffity,  either  bear  the  (hame  and 
infamy  of  being  mean  and  daflardly  fouls,  or  be 
crowned  with  the  glory  of  heroes. 

1.  Let  us  firft  explain  the  words  of  the  text, 
to  rule  tbe  spirit.  Few  words  are  more  equivo- 
cal in  the  facred  language  than  this  which  our 
interpreters  have  rendered  spirit.  It  is  put  i.n 
different  places  for  the  thoughts  of  tbe  mindy 
the  paffions  of  the  beart,  the  emotions  of  sensCf 
phantoms  of  imagination,  and  illufions  of  concu' 
pisccnce.  We  will  not  trouble  you  wiih  gram- 
matical diffcrtations. .  In  our  idiom,  to  rule  the 
spirit,  (and  this  is  precifely  the  idea  of  Solo- 
mon) to  rule  tbe  spirit  is  never  to  fuffer  ones- 
felf  to  be  prejudiced  by  falfe  ideas,  always  to  fee 
things  in  their  true  point  of  view,  to  regulat* 
our  hatred  and  our  love,  opr  defires  and  our  inac- 
tivity, exa€lly  according  to  the  knowledge  we 
have  obtained  after  mature  deliberation,  that  ob- 
jedls  are  worthy  of  our  efteem,  or  defervc  our 
averfion,  that  they  are  worth  obtaining,  or  prop- 
..€f  to  be  neglcftcd.  But,. 


Christian  Heroism.  257 

But,  as  this  rnanrer  of  fpeaking,  to  rule  ths 
r/>;'r;7,  fuppofes  exercife,  pains,  labors,  and  refin- 
ance, we  ought  not  to  confine  ourfelves  to  the 
general  idea  which  we  have  given.  We  confider 
man  in  three  points  of  light  ;  in  regard  to  his 
natural  difpofitions  ;  in  regard  to  the  objetls 
that  furround  him  ;  and  in  regard  to  the  habits 
which  he  hath  contrad^ed. 

1.  Confider  the  natural  dispositions  of  man. 
Man,  as  foon  as  he  is  in  the  world,  finds  him- 
felf  the  flave  of  his  heart,  inftead  of  being  maf- 
ter  of  it.  I  mean,  thatinftead  of  a  natural  facil- 
ity to  admit  only  what  is  true,  and  to  love  only 
what  is  amiable,  he  feels,  I  know  not  what,  in- 
terior power,  which  difpofes  him  to  truth  and 
virtue,  and  coDciliates  him  to  vice  and  falfc« 
hood. 

I  am  not  going  to  agitate  the  famous  queftioa 
of  free-will,  nor  to  enter  the  lifts  with  thofe, 
who  are  noted  in  the  church  for  the  herefy  of 
denying  the  doftrine  of  human  depravity  ;  nor 
will  I  repeat  all  the  arguments,  good  and  bad, 
which  are  alledged  againfl  it.  If  there  be  a  fub- 
ie£l,  in  which  we  ought  to  have  no  implicit  faith, 
either  in  thofe  who  deny,  or  in  thofe  who  affirm  ; 
if  there  be  a  fubjec^,  in  the  difcuflion  of  which, 
they  who  embrace  the  fide  of  error  advance 
truth,  and  they  who  embrace  the  fide  of  truth  ad- 
vance falfehoods,  this  is  certainly  the  fubjedV. 
But  we  will  not  litigate  this  doftrine.  We  will 
alledge  here  only  one  proof  cf  our  natural  de- 
pravity, that  fhall  be  taken  from  experience,, 
and,  tor  evidence  of  this  fatal  truth,  we  refer 
each  of  you  to  his  own  feelings. 

Is  virtue  to  be  praclifed  ?  Who  does  not  fecT, 
as  foon  as  he  is  cspable  of  obferving,  an  inward 
power  of  refiftance  ?  By  virtue,  here  I  under- 
lUnd  an  univcrfal  difpofition  of  an  intelligent 
foul  to  devote  ilfelf  to  order,  tind  to  regulate  its 
condudl  asoidei  rccpiires,    'Order  demands,  that, 

when 


25S  Christian  Heroism, 

when  I  fuffer,  I  fliould  fubniit  myfelf  to  the 
mighty  hand  of  God|  wiiich  aifli(5ls  rae.  When 
I  am  in  profperity,  order  reauires  me  to  acknowl- 
edge the  bounty  of  my  benefadlor.  If  I  poffels 
talents  fuperior  to  thofe  of  my  neighbor,  order 
requires  roe  to  ufe  them  for  the  glory  of  him 
from  whom  I  received  them.  If  I  am  obliged 
to  acknowledge,  that  my  neighbor  hath  a  richer 
endowment  than  I,  order  requires  mc  to  acquiefcc 
with  fubmiflion,  and.  to  acknowledge  with  hu- 
mility this  difference  of  endowment  :  fhould  I 
revolt  with  infolence^  or  difpute  through  jealoufy 
or  felt-love,  I  fhould  a£l  diforderly. 

What  I  affirm  of  virtue,  that  it  is  a  general 
difpofuion,  that  I  affirm  alfo  in  regard  to  an  in- 
difpofition  to  fin.  To  avoid  vice  is  to  defift 
alike  from  c\eTy  thing  contrary  to  order,  from 
flander  and  anger,  from  indolence  and  volupta- 
oufnefs,  and  fo  on. 

He,  who  forms  fuch  ideas  of  the  obligations 
of  men,  will  have  too  many  reafons  to  acknowl- 
edge, by  his  own  inward  feelings  and  experience, 
that  we  bring  into  the  world  with  us  propenfities 
hoflile  and  fatal  to  fuch  obligations.  Some  of 
thefe  are  in  the  body  ;  others  in  the  mind. 

Some  are  in  the  body.  Who  is  there,  that 
finds  in  his  fcnfes,  that  fupplcnefs'and  readinefs 
of  compliance  with  a  volition,  which  is  itfclf  di- 
reded  by  laws  of  order  ?  Who  does  not  feel 
kiis  conftitution  rebel  againft  virtue  ?  I  am  not 
fpeaking  now  of  fuch  men  as  brutally  give  them-- 
felves  up  to  their'  fenfes,  who  confult  no  other 
laws  than  the  revolutions  of  their  own  irind?, 
and  who,  having  abandoned  for  many  years  the 
government  of  their  fouls  to  the  humors  of  their 
bodies,  have  loft  all  dominion  over  their  fenfes. 
I  fpeak  of  fuch  as  have  the  mod  fincere  defire  to 
hear  and  obey  the  laws  of  order.  How  often 
does  a  tender  and  charitable  foul  find  in  a  body, 
fubjed  to  violence   and  anger,  obftacles  againft 

th^- 


Christian  Heroism.  259 

the  exercife  of  its  charity  and  tcndernefs  ?  How 
often  does  a  foui,  penetrated  with  refpedt  for  the 
laws  of  purity,  find  in  a  body,  rebellious  againft 
this  virtue,  terrible  obftacles,  to  which  it  is  in  a 
manner  conQrained  to  yield.? 

Difordcr  is  not  only  in  the  body  ;  the  soul  is 
in  the  fame  condition.  Confult  yourfelves  in 
regard  to  fuch  virtues,  and  vices  as  are,  fo  to 
fpcak,  altogether  fpiritual,  and  have  no  relation, 
or  a  very  diflant  one,  to  matter,  and  you  will 
find  you  brought  into  the  world  an  indifpoRtion 
to  fome  of  thefe  virtues,  and  an  inclination  to  the 
oppoGte  vices.  For  example,  avarice  is  one  of 
thefe  fpiritual  vices,  having  only  a  very  diOant 
relation  to  matter.  1  do  not  mean,  that  avarice 
does  not  incline  us  toward  fenfible  objefts,  I  on- 
ly fay,  that  it  is  paflion  lefsfeated  in  the  materi- 
al than  in  the  fpiritiwl  part  of  man  ;  it  rifes 
rather  out  of  reflections  of  the  mind  than  out  of 
motions  of  the  body.  Yet  how  many  people  are 
born  fordid  ;  people  always  inclined  to  amafs 
money,  and  to  whom  the  bare  thought  of  giv- 
ing, or  parting  with  any  thing,  gives  pain  ;  peo- 
ple who  prove,  by  the  very  manner  in  which  they 
exercife  the  laws  of  generofity,  that  they  are 
naturally  inclined  to  violate  thera  ;  people  who 
never  give  except  by  conftraint,  who  tear  away, 
as  it  were,  what  they  beftow  on  the  neceffities 
of  the  poor  ;  and  who  never  cut  off  thofe  dear 
parts  of  themfelves  without  taking  the  moft  af- 
feftionate  leave  of  them  ?  Envy  and  jealoufy 
are  difpofitions  of  the  kind,  which  we  call  fpirit- 
ual. They  have  their  feat  in  the  foul.  There 
are  many  perfons,  who  acknowledge  the  injuftice 
and  bafcnefs  of  thefe  vices,  and  who  hate  them, 
and  who  neverthelefs  arc  not  fufficient  mafters 
of  themfelves  to  prevent  the  dominion  of  them, 
at  lead  to  prevent  a  repetition  of  them,  and  not 
to  find  fometimes  their  own  xnifcry  in  the  prot 
ferity  of  other  perfon*. 

As 


26o  Christian  Heroism, 

As  we  feel  in  our  conditiition  obftacles  to  vir- 
tue, and  propenji^'ies  lo  vice,  fo  we  perceive  alio" 
inclinations  to  error,  and  obftacles  to  truth. 
Thele  things  are  clofely  conneded  ;  for  if  we 
find  within  us  natural  obftacles  to  virtue^  we  find, 
for  that  very  reafon,  natural  obftacles  to  truth  ; 
and  if  we  be  horn  with  propenftties  to  vice,  wp 
are  born  on  that  very  account  prone  to  error. 
Stri&iy  ipeaking,  all  ideas  of  vice  may  be  refer- 
red to  one,  that  is  to  error.  Every  vice,  eveiy 
irregular  paflion  openly  or  tacitly  iniplies  a  falfe- 
hood.  Every  vice,  every  irregular  paluon  in- 
cludes this  error,  that  a  man,  who  gratifies  his 
paffion,  is  happier  than  he,  who  reflrains  and 
moderates  it.  Now,  every  man  judgicg  in  tais 
manner,  whether  he  do  fo  openly  or  covertly, 
takes  the  fide  of  error.  If  we  be  then  naturally 
inclined  to  fome  vices,  we  are  naturally  inclined 
to  foiTie -errors,  1  mean,  to  admit  that  falfe  prin- 
ciple, on  which  the  irregular  pafTion  eftablifhetli 
the  vice  it  would  commit,  the  deiire  of  gratifica- 
tion. An  impaffionate  man  is  not  free  to  dif- 
cern  truth  from  falfehood,  at.  leaf!,  he  cannot 
without  extreme  co:iftraint  difcern  the  one  from 
the  other.  He  is  inclined  to  fix  his  mind  on 
whatever  favors  his  paffion,  changes,  its  nature, 
and  difguifes  vice  in  the  habit  of  virtue  ;  and, 
to  fay  all  in  one  word,  he  is'  impelled  to  fix  his 
mind  on  whatever  makes  truth  appear  faife,  and 
falfehood  true.  ,.     ,^...    .         ,'. 

■  I  conclude,  the  difpofitlon  of  mind,  of  which 
Soloaion  fpeak?,  and  which  he  defcfibes  by  ru/- 
ing  the  5'/jrr/>,  fappofes  labor,  conftraint,  and  ex- 
ercife;  A  man,  who  would  acquire  this  noble 
difpofition  of  mind,  a  man,  who  would  rule  bis 
spirit,  mult,  in  fome  fort,  re-create  himfelf  ;  he. 
finds  himfelf  at  once,  if  I  may  be  allowed  to  fay 
fo, ,at  war  with  nature  ;  his  body  muft.be  fo.rra- 
<rd  anew  ;  bis  humors  and  his  fpirits  muft  be 
turned  into  another  channel  ;  violeBce  muft  bs 
done  to  all  the  powers  of  his  iouT.  2. 


Christian    Heroiwu  261 

2.-  Having  coafidered  man  in  regard  to  his 
natural  difpofitions,  ohferve  him,  fecondly,  in. re- 
gard to  surrounding  objects.  Here  you  will  ob- 
tain a  i'ccond  expofition  of  Solomon's  words,  He^ 
that  ruletb  bis  spirit  ;  you  will  have  a  fecond 
clafs  of  evidences  of  that  excrcife,  labor^  and 
conftraint,  which  true  heroifm  fuppofcs.  Society 
is  compofed  of  many  enemies,  who  feera  to  be 
taking  pains  to  increale  thofe  difficulties,  which 
our  natural  difpolitions  oppofe  againU  truth  and 
virtue. 

Examine  the  raecDbers  of  this  fociety  among 
whcm  we  are  appointed  to  live,  coiifult  their 
ideas,  hear  their  converfation,  weigh  their  rea- 
fonings,  and  you  will  find  almoft  every  where, 
falfe  judgments,  errors,  miftakes,  and  prejudices  : 
prejudices  of  birth,  taken  from  our  parents,  the 
nurfes  who  fuckled  us,  the  people  who  made  the 
habits,  in  which  we  were  wrapped  in  our  cradles  ; 
prejudices  of  education,  taken  from  the  mafters, 
to  whom  the  care  of  our  earlieft  days  was  com- 
mitted, from  fame  falfe  ideas,  which  they  had 
"imbibed  in  their  youth,  and  from  other  illuiions 
which  they  had  created  themfelves  :  prejudices 
of  country,  taken  from  t-hc  genius  of  the  people 
among  whom  we  have  lived,  and,  fo  to  fpeak, 
from  the  very  air  we  have  breathed  :  prejudices 
of  religion,  taken  from  our  catechiQs,  from  the 
divines  we  have  confuited,  from  the  paAors  by 
•whom  we  have  bten  direcled,  from  the  feci  we 
have  embraced  :  prejudices  of  fricndfliip,  taken 
from  the  connections  we  have  had,  and  the  com- 
pany we  have  kept  :  prejudices  of  trade  and  pro- 
feffion,  taken  from  the  mechanical  arts  we  have 
followed,  or  the  abftra<f\  fciences  we  have  fludl- 
cd  :  prejudices  of  fortune,  taken  from  the  con- 
dition of  life  in  which  we  have  been,  either  among 
ihe  noble  or  the  poor.  This  is  only  ja  fniall 
part  of  the  canals,  by  which  error  is  conveyed  to 
us.  What  efforts  muft  a  man  make,  what  pain^ 
X  mud 


.&62  Christiait  Heroism. 

fnuft  he  take  with  him felf,  to  preferve  hlmfelf 
from  contagion,  to  hold  his  loul  perpetually  in 
fquilibrium,  to  keep  all  the  gates  of  error  rtiut, 
and  inceffantly  to  maintain,  amidft  To  many 
^prejodices,  that  freedom  of  judgment,  which 
•weighs  argument  againfl  objeAion,  objedlion 
againrt  argument,  which  deliberately  examines 
all  that  can  be  advanced  in  favor  of  a  propoG» 
tion,  and  all  that  can  be  faid  againfl  it,  which 
confiders  an  objcC\  in  every  point  of  view,  and 
which  makes  us  determine  only  as  we  are  con- 
ftralned  by  the  irreiifttble  authority,  and  by  the 
fcfc  violence  of  truth,  demonftration,  and  evi- 
dence ? 

As  the  men,  who  furronnd  us,  fafcinate  us  by 
their  errors,  fo  they  decoy  us  into  vice  by  their 
example.  In  all  pl«ces,  and  in  all  ages,  virtue 
had  fewer  partisans  than  vice  :  in  aH  ages  and 
in  all  places,  the  friends  of  virtue  were  fo  few  in 
comparifon  of  the  partisans  of  vice,  that  the 
faints  complained,  that  the  earth  was  not  inhab- 
ited by  men  of  the  firft  kind,  and  thai  the  whole 
vorld  was  occupied  by  the  latter,  "  the  godly 
Eian  ctafeth  ;  the  faithful  fail  from  amdng  the 
■children  of  men.  The  Lord  looked  down  frotn 
heaven  upon  the  children  of  men  ;  to  fee  if  there 
■were  any  that  did  undcrftand,  and  feek  God. 
They  are  all  gone  afidc,  they  are  altogether  be- 
come filthy  :  there  is  none  that  doeth  good,  no 
not  one,"  Pfal.  xii.  1.  and  xiv.  2,  3.  An  exag- 
geration of  the  prophet,  1  grant,  but  an  exag- 
geration for  which  the  univerfality  of  humait 
depravity  hath  given  too  much  occafion.  Cafl 
your  eyes  attentively  on  fociety,  you  will  be,  as 
cur  prophet  was,  aftonifhed  at  the  great  number 
of  the  partizans  of  vice  ;  you  will  be  troubled, 
ashe  was,  to  diftinguifh  in  the  crowd  any  friends 
of  virtue  ;  and  you  will  find  yourfelf  inclined  to 
fay,  as  he  faid,  there  is  none  tbat  doetb  good^  na 

But 


Christian  Heroism*  26^ 

<  But  bow  difficult  is  it  to  re fi ft  example,  and 
to. rule  tbe  spirit  among  fuch  a  number  of  ty- 
rams,  who  aim  only  to  crilave  it  !  In  order  to 
refifl  example,  we  muft  inceffantly  oppot'c  thole 
natural  inclinations)  which  urge  us  to  imitation* 
To  refill  example,  we  muft  no«  luflH^r  ourfelvea 
to  be  dazzled  cither  with  the  nunib«r,  or  the 
fplendor  of  fuch  as  have  placed  -vice  on  a  throne. 
To  refill  example,  we  muft  brave  perlecution,  and 
sll  tke  inconveniences,  to  which  worldly  [jeoplc 
never  fail  to  expofe  them,  who  refufe  to  follow 
them  down  the  precipice.  To  refill  example,  we 
muft  love  virtue  for  virtue's  fake.  To  refill  ex- 
ample, we  muft  tranfport  ourfelves  into  another 
■world,  imagine  ourfelves  among  thofc  holy  I'ocic- 
ties,  who  furround  the  throne  of  a  holy  Goi!. 
"Who  make  his  excellencies  the  continual  mat:<  r 
of  their  adoration  and  homage,  and  who  fly  kC 
tht  firft  fignal  of  his  hand,  the  firll  breath  of  bis 
mouth*  Wbat  a  work,  what  a  difficult  work  for 
you,  poor  mortal,  wbofe  eyes  are  always  turned 
toward  tjbe  earth,  and  whom  your  own  involunta-. 
ry  and  infarmountablc  weight  incefTantly  carries 
downward  !  :     ;     i 

3.  Finally,  wtf'muft  ac-knawledg>i|  what  labor, 
;  sins  and  rtfiftance,  the  difpofition,  of  which  Sol- 
t  rion  fpeaks,  requires,  if  vre  confider  man  in  re- 
gard to  the  habits  which  he  hath  contratS^ed.  A5 
foon  as  w^  enter  into  the  vvorld,  we  find  ouflVlves 
i impelled  by  our  natural  propenfities,  ftuoacd  with 
xh&  din  of  our  paffions,  -and,  as  I  juft  now.  f^id, 
I'edoced  by  the  errors,  and  carried  away  by  the 
examples,  of  our  companions.  Seldom  in  the  firft 
years  of  life,  4°  wc  furmount  that  natural  bias, 
and  that  power  of  example,  which  iroprl  us  t£> 
falfe  hood  and  fin.  Moft  men  havp  done  more 
3(^5  of  vice  than  of  virtue,  confequently,  in  the 
courfc  of  a  certain  number  of  years,,  we  contrib- 
ute by  our  way  of  living  to  join  to,  the  depravity 
of  nature  that  which  comes  from  exercife  and  ha- 
bit. 


264  Christian  Hereism. 

bit.  A  rtiafl,  who  would  rule  bis  spirit,  is  tlie« 
required  to  eradicnte  the  habits  which  have  taken 
poiTeflion  of  him.     What  a  tafk  ! 

What  a  taik,  wken  we  endeavor  to  prevent  the 
return  of  ideas,  ^^hich  for  many  years  our  minds 
have  revolved  !  What  a  tafk,  to  defend  one's 
i'tlf  from  a  paffion  which  knows  all  the  avenues 
of  the  mind,  and  how  to  facilitate  accefs  by  njeans 
of  the  body  !  What  a  talk,  to  turn  away  from 
the  flatterirrg  irha-ges,  and  fedocing  felicitations 
of  coricupifcence  long  accudomed  to  gratifica- 
tion !  What  a  tfiflc,  when  we  are  obliged  to 
make  the  greateft  efforts  in  the  vcakcft  part  of 
life,  and  to  fubdue  an  enemy,  whom  we  have 
been  always  ufed  to  confider  as  unconquerable, 
and  whom  we  never  durft  attack^  when  he  had  no 
other  arms  than  what  we  chofe  to  give  him,  anfl 
enjoyed  no  other  advantages  than  fuch  as  -we 
thought  proper  to  allow  1  Such  labor,  fuch  pains 
and  conRraint,  mnft  he  experience,  who  acquires 
the  art  of  rtding  his  spirit  I  Now  then,  as  we 
have  explained  this  diipofition  of  mind,  let  us  af- 
fign  the  place  which  is  di>e  to  him  who  hath  it. 
Having  given  an  idea  of  real  heroifm,  we  muft 
dilplay  the  g'randeur  of  it,  and  prove  the  propo- 
Titiou  in  my  text,  lie  that  rtdttb  his  spirit^  is 
better  than  he  that  taketh  a  city. 

II.  For  this  pnrpofe,  it  i?  not  neceffary  to 
obferve,  that,  hy  him  that  taketb  iJ  city,  Solomon 
does  not  mean  a  man,  who  from  principles  of  vir- 
tue, to  defend  his  country  and  religion,  hizards 
his  ii€e  and  liberty  in  a  jn[>  war  :  in  this  view, 
he  that  taketb  a  citj,  and  be  that  ruleth  bis  spirit, 
is  one  and  the  fame  man.  Solomon  intends  con. 
qnerors,  who  live,  if  I  may  exprefs  myfelf  fo, 
upon  viftorics  and  ^orqueAs  ;  he  intends  h.erots, 
fuch  as  the  world  rnnSders  them.- 

Neither  is  it  neceilary  pr«cifely  to  fix  the  bounds 
of  this  general  expreffion,  is  better.  He  that 
ruleth  bis  spirit,   is  better  tban  be  that  taketh  a 

citj. 


Christian  Heroism*  26$ 

citj.  The  fenfe  is  cafily  underftood  :  in  general, 
it  fignifies,  that  he  that  ruleth  bis  spirit ,  difcov- 
trs  more  fortitude,  more  magnanimity,  and  more 
courage,  that  he  hath  more  juft  ideas  of  glory, 
and  is  more  worthy  of  efteem  and  praife,  than  ihe7 
■who  are  canted  in  the  world   conquerors   and  he- 

^We  will  prove  this  propofition  by  comparing 
the  hero  of  the  world  with  the  chriftian  hero,  and 
We  will  confinfe  the  comparifon  to  four  articles  : 
Firft,  the  motives  which  animate  them  :  fecond- 
ly,  the  exploits  they  perform  ::  thirdly,  the  ene- 
mies they  attack  :  atid  laftly,  the  rewards  thty 
obtain.  He  that  taketb  a  city^  is  animated  wiifi 
motives  me.an  and  worldly,  which  degrade  an  in- 
telligent foul,  even  while  they  feem  to  elevate  it 
to  a  pinnacle  of  grandeur  and  glory  :  but  be  that 
ruleth  his  spirit^  is  animated  by  motives  grand^ 
noble  and  fublime,  every  way  fuited  to  the  excel- 
lence of  our  nature..  He  that  rulttb  bis  spirit., 
is  capable  of  all  the  exploits  of  him  that  taketb  a 
city  :  but  be  that  takefh  a  city,  is  not  capable  of 
the  exploits  cf  him  that  ruleth  his  spirit.  He 
that  taketb  a  citjy  attacks  an  exterior  enemy,  to 
whom  he  hath.no  attachment :  b\n  he  that  ruteth 
his  spirit,  attacks  an  enemy  who  is  dear  to  him, 
and  hath  the  greatnefs  of  fuul  to  turn  -his  arms 
■jgainll  hinifclf.  In  fine^  be  that  taketb  a  citjj 
is  crowned,  only  by  idiots,  who  have  no  j<ift  no- 
tions of  grandeiir  and  heroifm  :  but  be  that  ruleth  . 
ijjs  spirit^  will  \k  crowned  with  the  handis  of  thie 
only  jufl  appriiifer,  and  difpenfer  of  glory.  Thefe 
are  four  titles  of  fiiperioriiy,  which  the  chriflian 
hero  hath  over  jhe  falfc  hero  :  fcur  fources  of 
proofs  >d  e'nablifh  the  propofition  in  our  text,  He 
that  ritletb  bis  spirit,  is  Better  than  be  thai  tak- 
eth  a  city, 

1.  Let  us  confider  the  nzof/wcj, which  animate  a 
conqueror  that    taketb'  a   city,   and    the   tnonv»: 
■which  animate  a  man  that  obtains  rule  ovt  r  I    • 
X  2  :^.,. 


^66  'Christian  Heroism. 

spirit :     the  motives  of  the  true  hero,  with  thr 
n. Olives  of  the  falfe  hero.    What  are  the  motived 
of  a  falfe  hero  ?     What  fpirit  animates  him,  when 
fie  undertakes  to  conquer  a  city  ?     This  is  one  of 
the  queftions  which  finful  paHions  have  mofl  ob- 
fcured.     Truth  is  difguifed  in  epiftles  dedicatoiy, 
and  in  profane  culogiuros,  yea  fometimcs  in  relig- 
ious   difcourfcs.     U'he   majefly    of   a   viflorious 
general,  the  glory  of  a  conqueror,  the   pompous 
titles  of  viftor,  Jirbiter  of  peace,   arbiter  of  war, 
have  fo  dazzled  us,  and  in  fome  fort  fo  perverted 
the  powers  of  our  foul,  thst  we  cannot  form  juft 
notions  of  this  fobjeft.     Hear  pure  nature,  for- 
merly fpeaking   by  the  mouth    of  a  nation,   who 
were  the  more  wife  for  not  being  civilized  by  the 
injuflice  of  our  laws  and  cuHoms.      I  fpeak  of  the 
ancient  Scythians.      The  mofl  famous  taker  of  ci- 
ties came  to  their   cabins  and    caverns.      He  had 
already    fubdued  his  fellow  citizens    and    nei^jh- 
bors.     Already  Thebes  and  Athens,  Thrace  and 
ThelTaly,  had    fobmitted    to  his  arms.      Already, 
Greece  being  too  fmail  a  fphere  ofaif^ion  for  him, 
he    had    penetrated  even   into    Perfia,  paffed  the 
famous  Phrygian  river,    where  he    flew  lix  hun- 
dred thoufand  men,    reduced    Caria    and    Judea, 
made  war    with  Darius  and  conquered  him,  per- 
formed exploirs    more  than  hutDan,   and  in  fpite 
of  nature,    befieged    and    took    'lyre,    the    moft 
famous  fiege  recorded  in   ancient  hifiory,  fnbju- 
gated  the    Mardi    and    Ba£lrian?,    attained    the 
mountains    Caucafus  and    Oxus,  and,   in  a  word, 
conquered    more    countries,    and     enflaved    more 
people,  than  we    can  defrribe,  or    even   mention 
within  the  limits  allotted  to  this  excrcife.     This 
man    arrives    in    Scythia.     The    Scythians  fent 
deputies  to  him,  who  thus  addrelTed  him.     *'  Had 
the  gods  given  you    a  body  proportioned   to  your 
ambition,   the  whole   univerfc   would    have  been 
too   little   for    you    :     with  one   hand   you  will 
have    touched"  the  cafl,   and  ^ith  the  other  the 

weft, 


Christian  Heroiim.  267 

weil,  and,  not  content  with  this,  you    would  have 
followed  the  fun,  and   have  feen  where  he  hides 
himfelf.     Whatever  yod  are,  you  are  afpiring  at 
what  you  can  never  obtain.      From  Europe  you 
run  into    Afia    :      and    from    Afia  back  you  run 
again  into  Europe,  and  having  enflaved  all  man- 
kind, you    attack  rivers,  and    forefls,    and   wild 
hearts.     What   have  you  to   do  with  us  ?     We 
have  never  fct  foot    in    your  country.      May  not 
a  people,  living  in  a   defert,  be  allowed  to    be  ig- 
norant of  who  you  are,  and  whence  you    come  ? 
You  boaft    of  having   exterminated  robbers,  and 
you  yourfclf  are  the  greater  robber  in  the  worl^ 
You  have  pilhgcd  and  plundered  all  nations,  and 
now  you  come  to  rob  us  of  our  cattle.     It   is  in 
vain  to    fill   your  hands,   for  you    are  always    in 
fearcb   of    frefli    prey.      Of    what    ufe   are    your 
boundlefs  riches,  except  to  irritate    your   eternal 
thirfl  ?     You  are  the  fiift  man,  who   ever  experi- 
enced   fuch    extreme  want  in  the  midft  of    fuch 
abundance.     All  you  have,  ferves  only  to   make 
you    defire  with  n»ore  fury    what   you   have  not. 
If  you  be  a  God,    do  good    to  mankind  :     but  if 
you    be  only  an    infignificant    mortal,    think    of 
what  you  are,  and  remember,    that    it  is  a  great 
folly  to    occupy    things,    which    make  us   forget 
ourfclves."*     Thefe  are  the  motives,  which    ani- 
mate the  heroes  of  the  world  ;  thefe  are  the  fen- 
timents,  which  are  difgiiifed  under  the  fine  names 
of  glory,  valor,  greatnefs  of  ^oul,  heroifm.      An 
infatiaUle  avidity  of  riches,    an    invincible  pride, 
a    boundlefs   ambition,  a   total   forgetfulnefs   of 
what  i5,    what    ought  to  be,   and   what  mufl  be 
hcreaftc*-. 

The  motives  of  him,  w.hO'  endeavors  to  render 
himfelf  marter  of  his  own  heart,  are  love  of  or* 
der,  dtfirc  of  freedom  from  the  flavery  of  the 
piflions,  a  noble  firmnefs  of   foul,  which  admits 

..."  oniy 

■  •  Cijiictus  Curtius,  lib.  vii.  chap.  8. 


2-6^  CkriMim  Mermmi 

only  what  appears  trur,  and  loves  only  wbat  ap^. 
pears  lovely,  after  fofaer  and  fcrious  difc^fil'in. 
In  this  ftrft  view^  then,  the  advantage  is  wholly 
in  favor  of  hint,,  ibatrui^th  bi?^  spirit,  is  bettsr 
than  be,  that  t<li<ffb  n.city. 

2*  Coniparej  in  thp  fccond  place,  the  txp/i///^ 
of  bim  that  ruhth.  his  spirit,  with  the  exploits 
oi him,  that  taketb  a  city.  He,  who  is  capable 
of  ruling  his  spirit,  is  capable  of  all  that  is,  great 
and  noble  in  bim,  ibgt  takcth  a  citj  ;  but  bs^ 
that  taketb  a  city,  is  not  capable  of  all  t,l}at  is 
great  and  inagnantmous  in  bi^iriy  tb^at  ridesb,.bi^ 
spirit.     I  will  explain  n:>yfeH. 

What  is  there  great  and  magnanimous  in  a 
bero  tliat  taketb  a  city  ?  Patience  to  endure 
fatigue,  to  fujiuount  difficulties,  to  fuffer  contra- 
diftion  ;.  in.trepidity  in  the  rooft  frightful  dan- 
gers :  prefence  of  mind  in  the  rooft  violent  and 
painfuj  e:xercifes. :,  unfhaken  ftrrantfs-  in  fight 
of  a  near  and  terrible  difTolutlpn.  Thefe  are  diiV 
-ptifitjioos  of  mind,  1  gran,t,  which  feem  to  elevate 
man  aboys  huni^njiy  :,  but  a  chxiftiai?  hero  is 
capable  of  alj  this,  I  fpeak  iincerely,  and  without 
a  SgyrKj,  A  m^n,  who  hath  obtaitied  a  religious 
freedom  of  mind,  wJbo  al-way?  pKeCervrs  this 
liberty,  who  always  weighs  good  and  evil,  who 
bel-ieves  only,  what  is  trije,  find  docs  Mily.  what  i? 
right  ;  w.ho  hath  ajw,?.yp  his  eye  upon  his  duty, 
or,  as  the  pfalmift  expreflfth  it,  who  sets  the  ■ 
JLtird  alvtays  before  bi»h  ^^^^^h  a  man  is  capable, 
literally  capabl«^  of  all  you  admire  in  a  worldly 
hero.  No  difficulty  difcourages  him,  no  contra- 
diction, dircoricprts  him,  no  fatigue  ftqps  him,  no 
dangers  affright  him,  no  pain  but  he  can  bear,  no 
app^afc^n,ce.of  death  fliocks  him  into  palenefs, 
arid  fear,  an^,  flight.  Our  women  and  children, 
V.ur  conftffqps  and  martyrs,  have  literally  per- 
jformed  greater  exploits  of  fortitude,  patience, 
courage,  and  conflancy,  in  convents,  prifons,  and 
dungeons,  at  flakes,  and  on  fcafiblds,  than    A-lex- 


christian  Beroism^  269 

antlers  and  Cxfars  in  all  their  lives.     And  where 
is  the  hero  of  this  world,  who  hath   performed  fo 
many   aftions   of   courage    and  magnanimity  in 
fiegcs  and  battles,  as  our  confeffors  have  for  thir- 
ty   years  oci    board    the    gallies  ?     The    former 
were  fupported  by   the  prefence  of  thoufands  of 
witnefTcs  :   the  latter  had  no  fpeftatoi-s  but  God, 
and  their  own   confciences.     The    chnftian   hero 
is  capable  then  of  all  that  is  great  in   the  hero  of 
the  world.     But  the  worldly  hero  is  incapable  of 
performing   fuch  exploits   as    the    chriftian    hero 
performs  ;  and  he  knows  perff£lly,  that  his  hero- 
ifm  doth  not    condodl  him  fo  far    in  the  path  of 
glory.     Try  the  nrength  ofa  worldly  hero.      Set 
him  to  contend    with    a  pa^ioti.     You   will  foon 
find   this    man,  invincible    before,    fubdued    into 
flavery  and  fliame.     He,  whp  was  firm   and  fear- 
lefs    in    fight    of    fire   and  flame,  at  the  found  of 
warlike    inftruments,  becomes  feeble,  mean,    and 
enervated,  by  a  feducing  and   enchanting  obje<Sl. 
Sampfon  defeats  the  Philiftines  :  but  Dalilah  fub- 
dues  Sampfon.     Sampfon  carries  away  the   gates 
of  Gaza  :     but   Sampfon  finks  under  the   weight 
of  his  own  fenfuality.     Hercules   fceks  highway 
robbers  to  combat,  and  monfiers  to  fubdue  :    but 
he  cannot  refifl  impurity.      We  find  him  on  mon- 
Jiments  of  antiquity    carrying    an    infant  on    his 
/houlders,  an  emblem  of  roluptuoufnefs,  {looping 
under  that  unworthy  burden,  and  letting  his  club- 
fall  from  his  liand.     There  is,  therefore,  no  dec- 
lamation, no    hyperbole  in    our   propofition  :   the 
chriftian  hero    is    capable    of  performing  all    the 
great  aflions  performed  by  the  hero  of  the  world  i 
but  the    hero  of  the   world  is  incapable    of  per- 
fcrming  fuch  noble  adlions  as    the  chrrilian   lu-ro 
performs  ;   and  in  this  refpe£l,  i6c,  t/iat  ruletb  bis 
spirit,  is  better  than  be,  that  taketb  a  city.. 

3.  Compare  him,  that  taketb  a  city,  with 
him  that  ruletb  his  spirit,  in  regard  to  the  cnr- 
mieSf  whom  they  attack,  and  you  will  find  in  tiic 

latter 


Oljo  Christian  Htrmvu 

iKtter  a  third  titlfe  of  foperiority  over  the  former* 
He^  that  takelb  a  citjy  -attacks  an  exterior  ene- 
my, who  is  a  ftranger,  and. often  odious  to  hini. 
The  ambition,  that  fills  his  foul,  leaves  no  roonn 
for  compaffion  and  pity  ;  and,  provided  he  can 
bnt  obtain  his  end<  no  matter  to  him  though 
the  way  be  fire  wed  with  the  dying  and  the  dead, 
to  obtain  that,  he  travels  over  mountains  of 
heads,  sind  arms,  and  carcafes.  The  tumultu- 
ous psffionsj  which  tyrannize  overhimr  IVifie  the 
voice  of  nature,  and  deafen  him  to  the  cries  of 
a  thoufand  miferable  wretc4ies  facrificed  to  his 
fame. 

The  enemy,  whom  the  chriftian  combats,  is 
his  own  h«art  :  fbr  be:  is  required  to  torn  his 
arms  againft  himfeif.  He  muft  fufpend  allfenti- 
inents  of  felf-love  ;  he  muft  become  his  own  ex- 
ecutioner, andi  to  uie  the  ideas  and  expreffions  of 
J?fus  Chrift)  he  muft  atlually  deny  himself. 

Jefus  Ghiift  w*U  knew  mankind.  He  did  not- 
preach  like  foriie  preaching  novices,  who,  in  or- 
der to  incline  their  hearers  to  fubJuc  their  paf- 
fi'onisj,  propofe  the  work  to  them  as. free  from  dif- 
ficulty. Jefus  Ghrjftdkl  not  difguife  thedifficulJ 
ties,  which  the  man  nvoft  underg'o,  who  pots  on 
the  fpirit  of  chriftianity  :  and  I  do  not  knowi 
whether  we  meet  with  any.  exprefTion  in  the 
writings  of  pagan  poets  cr  philofophers,  more 
natural,  and  at  the  fame  time  more  emphaticst 
than  this  r  If  any  man  will  come  after  me,  let 
bim  deny  himself  Matt,  xvi,  24.  •"-  '• 

*  Not  that  tins  is  iitfrally  practicable,  not'Hlhat 
man  can  put  off  himfeif,  not  that  religion  re- 
qliit'cs  us  to  facriSce  to  it  what  makes  the  ef- 
fence  and  happinefs  of  our  nature  :  on  the  con- 
trary, ftriikly  fpeaking,  it  i-^  fin,  which  makes  us 
put  oS' or  deny  what  is  great'  and  rtobU  ip  our 
offence  ;  it  is  fin,  \vhich  requires  us  to  facr4lice 
oar  true  happinefs  to  it.  K  Jeius  Chrift  exi 
jjrtffes  himfeif  in  this  manner,  itisbecaufe,  when 


Xjhristian  Heroism*  ayji 

n&n  is  poffefTcd  with  a  'paflion,  it  is  inccrrporated, 
■as  it  were,  with  binilelf  ;  ii  reem»-to  him  elTen- 
tial  to  his  felicity  ;  every  thing  troubles,  and 
every  thing'  puts  him  on  the  ra;ck,  » hen  he  can- 
rot  gratify  it  ;  without  gratifying  his  paffion, 
his  food  hath  no  tafte,  flowers  no  frnell,  pleafuiei 
no  pDint,  the  funis  dark»  focicty  difagreeable, 
life  itfelf  hath  no  charms.  To  attack  a  reign- 
ing paflion  is  to  deny  self ;  and  here  is  the  pa- 
tience  of  the  saints  ;  this  is  the  enemy,  whom 
Che  chrtftian  attacks ;  this  is  the -war,  which  h;e 
-vageth.  How  tremulous  and  weak  is  the  hand, 
when  it  toucheth  a  fword  to  be  plunged  into 
one's  own  bofom  !  Love  of  order,  truth,  and 
virtue,  fupport  a  chriftia«  hero  in  this  almoft 
defperate  undertaking.  ■ 

4.  In  fine,  compHre  /6  m,  'that  rule  tj>  its  ^spir- 
it, with  him  that'  taketh  a  city^  io  regard  to  the 
acclamations  with  which  they  are  accompanied, 
and  the  crowns  prepj^red  for  them.  Who  are  the 
authors  of  thofe  acclamations,  with  which  the 
air  refounds  the  praife  of  worldly  heroes  ?  .  They 
are  courtiers,  poets,  panegyrifts.  But  what  !  are 
people  of  this  order  the  only  perfons,  who^entcr- 
tain  juft  notions  of  glory  ;  and,  if  they  be,  are 
-they  generous  enough  to  fpeak  out  ?  How  can 
a  foul  wholly  devoted  to  the  will  and  caprice  of 
•  a  conqueror  ;  how  can  a  venal  creature,  who 
makes  a  market  of  eulogiuras  and  praifes,  whicli. 
be  fells  to  the  higheft  bidder  ;  how  ca,n  a  brutal 
foldiery  determine  what  is  worthy  of  praife  or 
blame  ?  Is  it  for  fuch  people  to  diftribute  prizes 
of  glory,  and  to  aflign  heroes  their  rank  ?  To  be 
exalted  by  people  cf  this  fort  is  a  fliame  ;  to  be 
tr»wned  by  their  hands  an  infamy. 

Elevate,  elevite  thy  raeditation,  chriOian  foul, 
rife  into  the  Majefty  of  the  Great  Supreme. 
Think  of  that  fublime  Intelligence,  who  unites 
in  his  elTcnce  every  thing  noble  and  fublime. 
ContcDSflate  Go4,    iurronnded  with  angels  aod 

archangels, 


.572  Christian  Heroism, 

srchangels,  cherubims  and  feraphiras.  Hear  the 
concerts,  which  happy  fpirits  perform  to  his  glo- 
ry. Hear  them  penetrated,  raviflied,  charmed 
with  the  divrae  b'tfauiies,  crying  night  and  day, 
*^Holy,  holy,  holy,  is  the  Lord  of  Hofts,  the 
•whole  earth  is  full  of  his  glory.  Blelling  and 
glory,  wil'dom,  and  thankfgiving,  honor  and  pow- 
er and  might  be  unto  our  God  for  ever  and  ever. 
Great  and  marvellous  are  thy  works,  Lord  God 
Almighty  ;  juft  and  true  are  thy  ways,  thou 
King  of  faints.  Who  fhall  not  fear  thet,  O 
Lord,  and  glorify  thy  name  ?"  This  being,  fa 
perfect,  this  being,  fo  worthily  praifed,  this  being, 
fo  worthy  of  everlafting  praife,  this  is  he,  who 
will  pronounce  upon  true  glory  ;  this  is  he,  who 
will  compofe  the  eulogium  of  all  who  afpire  at 
it  ;  this  is  he,  who  will  one  day  praife  in  the 
€ace  of  heaven  and  earth,  all  thofe,  who  fhall 
•iiave  made  the  noble  -conquers,  which  we  have 
beendefcribing. 

'Imagirration  finks  under  the  weight  of  this 
fiibjedt,  and  this  objed  is  too  bright  for  eyes 
like  ours  :  but  tlie  nature  of  things  doth  not 
depend  on  our  faculty  of  feeing  them.  As  God 
callsus  to  combats  more  than  human,  fo  he  fees 
fit  to  fupport  us  by  a  profpeft  of  more  than  hu- 
man rewards.  Yes,  it  is  the  Supreme  Being,  it 
is  he,  who  will  one  day  diftribute  the  praifes, 
which  are  due  to  fuch  as  have  triumphed  over 
themfelves.  What  a  fpeftacle  1  what  a  prof- 
pedl  I  Yes,  chriftian  champion,  after  thou  haft 
refincdilefli  and  blood,  after  thou  haft  been  treat- 
ed as  a  fool  by  mankind,  after  thou  haft  run  the 
race  of  tribulation,  after  thou  haft  made  thy  life 
one  peipetual  martyrdom,  thou  fhalt  be  called 
forth  in  the  prefence  of  men  and  angels,  the 
jnafter  of  the  world  fliall  feparate  thee  from  the 
crowd  ;  there  he  will  addrefs  to  thee  this  lau- 
guage,  Jl^eil  done^  good  and  faithful  servant  ; 
there  he  will   accoh\pli(h  the   promife,  which   he 

this 


•Christian  Iferoism.  tj^ 

this  day  makes  to  all  who  fight  under  his  ftand- 
ard,  ke  that  overcometb  shall  sit  down  in  my 
throne.  Ah  I  glory  of  worldly  heroes  ;  profane 
encomiums  ;  faftidious  infcripiions  ;  prood  tro- 
phies ;  brilliant  but  corruptible  diadems;  what 
are  you  in  coroparifon  with  the  acclamations 
which  await  the  chriflian  hero,  and  the  crowns 
■which  Gcd,  the  re.warder,  prepares  for  him. 

And  you,  mean  and  timid  fouls,  who  perhaps 
admire  thefe  triumphs,  but  who  have  not  the  am- 
bition to  ftrive  to  obtain  them  ;  yoo  fofc  and  in- 
dolent fpirics,  who,  without  reludlance,  give  up 
all  pretcnfions  to  the  immortal  crown,  which 
God  prepares  for  hcroiftr,  provided  he  require  no 
account  of  your  indolence  and  effeminacy,  and 
fuffer  you,  like  brute  beafts,  to  follow  the  lirft 
inftincis  of-  your  nature  ;  undeceive  yourfeJves. 
1  faid  at  the  beginning-,  you  are  all  called  to 
heroifm  ;  there  is  no  midway  in  religion  ;  you 
mufl  be  covered  with  fiuine  and  infamy  along 
with  the  bafe  and  timid,  or  crowned  with  glory 
in  cnmpany  with  heroes.  The  duty  of  an  in- 
telligent foul  is  to  iidhere  to  truth,  and  to  fol- 
low virtue  ;  we  bring  into  the  "world  with  us  ob- 
ftacTes  to  both  ;  our  tiuty  is  to  furmount  them  ; 
without  ;his  we  betray  our  truft  ;  we  do  not  an. 
Twer  the  end  of  our  creation  ;  we  are  guilty,  and 
tve  fiiall  be  punifhed  for  not  endeavoring  to  ob- 
tain the  great  end  for  which  we  are  created. 

Let  this  be  the  great  principle  of  cur  divinity 
and  morality.  Let  us  invariably  retain  it.  Let 
U8  not  lofc  ourfelves  in  <lifcuiiions  and  rcfearches 
into  the  origin  of  evil,  and  into  the  permiili on  cf 
the  entrance  of  lin  into  the  world.  Let  us  not 
bury  ourfelves  alive  in  fpeculations  and  laby- 
rinths ;  let  U3  not  plunge  into  abyffes,  from 
vhich  no  pains  can  diftngage  us.  Let  us  fear  aa 
ocean  full  of  rocks,  and  let  an  idea  jpf  the  fljip- 
wrecks,  which  fo  many  rafli  people  have  made, 
flop  as  on  the  (hore.  Let  us  confidcr  the  fe  qae{^ 
Y  tioas 


£74  Christian  Heroisnu 

lions  lefs  with  a  view  to  difcover  the  perfedtiotw 
cf  ilie  Creator  in  the  thick  diikncfs,  under 
which  he  hath  thought  proper  to  conceal  them, 
than  in  that  of  learning  the  obligations  of  a 
creature.  1  do  not  mean  to  decry  thofe  great 
geniufcs,  who  have  treated  of  this  profound  fub- 
jeft.  Their  works  do  honor  to  the  human 
jiiiiid.  They  are  eternal  monuments  to  the  gloiy 
of  a  reafon,  which  knows  how  to  colleft  its 
force,  and  to  fix  itfclf  on  a  fingle  objecl  ;  but,  it 
is  always  certain,  that  wc  cannot  arrive  at  clear 
Truth  on  this  fubjetl,  except  by  means  of  thou- 
Jands  of  diftinftions  and  abftraclions,  which  moft 
of  us  cannot  make.  This  fubjedt  is  fo  delicate 
«nd  refined,  that  moft  eyes  are  incapable  of  fee- 
ing it,  and  it  is  placed  on  an  eminence  fo  fteep 
and  inacceflible,  that  few  geninfes  can  attain  it. 

Let  us  religioufly  abide  by  our  principle. 
The  duly  of  an  intelligent  foul  is  to  adhere  to 
truth,  and  to  pradife  virtue  :  We  are  born  with 
a  difincliuation  to  both.  Our  duty  is  to  get  rid 
cf  this,  and  without  doing  fo  we  negletSt  the  ob- 
ligation of  an  intelligent  foul,  we  do  not  anfwer 
the  end,  for  which  we  were  intended,  we  are 
guilty,  and  we  fliall  be  punifhcd  for  not  having 
anfwered  the  end  of  our  creation. 

Let  us  confider  ourfelves  as  foldiers  placed 
round  a  befieged  city,  and  having  fuch  or  foch  an 
enemy  to  fight,  fuch  or  fuch  a  port  to  force. 
You,  you  are  naturally  fubje£l  to  violence  and 
anger.  It  is  fad  to  find  in  one's  own  conflitu- 
tion  an  oppofition  to  virtues  fo  lovely  as  thofe  of 
fuuniiflion,  charity,  fweetnefs,  and  patience. 
Groan  under  this  evil  :  but  do  not  defpair  ;  when 
you  are  judged,  Icfs  attention  will  be  paid  to 
your  natural  indifpofition  to  thefe  virtues  than  to 
the  efforts,  which  you  made  to  get  rid  of  it.  To 
this  point  diredl  all  your  attention,  and  your 
ftrength,  and  all  your  courage.  Say  to  youtfelf^ 
ihis    is    the  poft,  which    my  general   intends  I 

0iould 


Christian  Heroism,  Zf^ 

■fhould  force  ;  this  is  the  enemy  I  am  to  fight 
with.  And  be  you  fully  convinced,  that  one  of 
the  principal  views,  which  God  hath  in  prcferv- 
ing  your  life,  is,  that  you  fliould  render  yourfclf 
niaftcr  of  this  pafTion.  You,  you  are  naturHlly 
difpofed  to  be  proud.  The  moment  yon  leave 
your  mind  to  its  natural  bias,  it  turns  to  fucli 
objedts  as  feem  the  moft  fit  to  give  you  high 
ideas  of  yourfelf,  to  your  penetration,  your  mem- 
ory, your  imagination,  aird  even  to  exterior  ad- 
vantages, which  vanity  generally  incorporates 
with  the  pcrfon  who  enjoys  them.  It  is  melan- 
choly to  find  within  yourfclf  any  feeds  of  an  in- 
clination, which  fo  ill  agree  with  creatures  vile 
and  miferable  as  men.  Lament  this  misfortune  : 
but  do  not  defpair  ;  to  this  fide  turn  all  your 
attention  and  all  your  courage  and  ftrength; 
Say  to  yourfelf,  this  is  the  poft,  which  my  generat 
would  have  me  force  ;  this  is  the  enemy,  wlioin 
he  hath  appointed  me  to  oppofe.  And  be  fully 
convinced,  that  one  of  the  principal  views  of 
God,  in  continuing  you  in  this  world,  is,  thatr 
you  may  refift  this  paflion,  and  make  yourfelf 
mafier  of  it. 

Let  us,  all  togetlrer,  my  brethren,  endf avor  to 
rule  our  own  fpirits.  Let  us  not  be  difmayed  at 
the  greatnefs  of  the  work,  becaufc  greater  is  he 
that  is  in  us,  than  be  that  is  in  tbe  luorld. 
Grace  comes  to  the  aid  of  nature.  Prayer  ac- 
quires ftrcngth  by  exercife.  The  pafilons,  af;er 
having  been  tyrants,  become  flaves  in  their  turn. 
The  danger  and  pain  of  battle  vanifli,  when  the 
eye  gets  fight  of  conquefl.  How  inconceivably 
beautiful  is  vidlory  then  1  God  grant  we  may 
obtain  it  I  To  him  be  honor  and  glory  for  ever. 
Amen. 


VERMONT 


o 


SERMON    XL 

GENER^dL     3IISTAKES, 

Romans  xii.  2. 

JBe  not  conformed  to  this  world. 


'F  all  the  difcourfes  delivered  in  this  pul- 
pit, thofe,  •which  deferve  the  greateft  deference, 
and  ufually  obtain  the  leafl,  arc  fuch  as  treat  of 
general  miftakes.  What  fubjedls  require  greater 
deference?  Our  defign  in  treating  of  them  is  to 
difllpate  thofe  illufions,  with  which  the  whole 
■world  is  familiar,  which  are  authorized  by  the 
mnltitude,  and  which,  like  epidemical  difeafes, 
infli<Sled  fometimes  by  providence  on  public 
bodies,  involve  the  ftate,  the  church,  and  indi- 
viduals. Yet,  are  any  difcourfes  lefs  refpefled 
than  fuch  as  thefe  ?  To  attack  general  miftakes, 
is,  to  excite  the  difpleafure  of  all  who  favor 
them,  todifguft  a  whole  auditory,  and  to  acquire 
the  mofi  odious  of  all  titles,  I  mean  that  of  pub- 
lic cenfor.  A  preacher  is  then  obliged  to  choofe, 
either  never  to  attack  fuch  n)iftakes  as  the  multi- 
tude think  fit  to  authorize,  or  to  renounce  the 
advantages,  which  he  may  promife  himfelf,  if  he 
adapt  bis  fiibje£\s,to  the  tafle  of  his  auditors, 
and  touch  their  diforders  only  fo  far  as  to  accom- 
modate their  crimes  to  their  confcienccs. 

Let  us  not  htfitate  what  part  to  take.  St, 
Paul  determines  us  by  his  example.  I  am  going 
to-day,  in  imitstion  of  this  apoftle^  to  guard  you 
againd  the  rocks,  where  the  many  are  fhipwrcck- 
ed.  He  exhorts  us,  in  the  words  of  the  text,  not 
to  take  tbe  world  for  a  model  ;  the  world,  that 
is,  the  crowd,  the  multitude,  fociety  at  large. 
But  what  fociety  hath  he  in  view  ?  Is  it  that 
of  ancient  Rome,  which  he  defcribes  as  extreme- 
ly 


General  Mistakes,  I'jf. 

ly  depraved  in  the  beginning  of  this  epiftle  ? 
Does  h;  fay  nothing  of  our  world,  our  cities  and 
provinces  ?  We  are  going  to  examine  this,  and 
1  fear  I  fhall  be  able  to  prove  to  you,  that  our 
multitude  is  a  dangerous  guide  to  fhew  us  the 
•way  to  heaven  ;  and,  to  confine  ourfelves  to  a 
few  articles,  I  fhall  prove  that  they  are  bad  guides 
to  dircdi  us,  firft,  in  regard  to  faith  ;  fecondly, 
in  regard  to  the  worfhip  which  God  requires  of 
us  ;  thirdly,  in  regard  to  morality  ;  and  laftly, 
in  regard  to  the  hour  of  death.  In  thefe  four. 
Tfiews  I  fliall  enforce  the  words  of  my  text,  B^ 
not  conformed  to  this  taorld*  This  is  the  whole 
plan  of  this  difcourfe. 

I.  The  multitude  is  a  bad  guide  to  diredl  our 
faith.  We  will  not  introduce  here  the  famous 
controverfy  on  this  quedion,  whether  a  greac 
number  form  a  prefumption  in  favor  of  any  re- 
ligion, or  whether  univerfality  be  a  certain  evi- 
dence of  the  true  chriftian  church  ?  How  often 
has  this  queftion  been  debated  and  determined  ! 
How  often  have  we  proved  againft  one  communi- 
ty, which  difplays  ihc'  number  of  its  profeffors 
with  fo  much  parade,  that,  if  the  pretence  were 
well  foynded,  it  would  operate  in  favor  of  pagan- 
ifra,  for  pagans  were  always  more  numerous  than 
chriftians  !  How  often  have  we  told  them,  that 
in  divers  periods  of  the  ancient  church,  idolatry 
and  idolaters  have  been  enthroned  in  both  the 
kingdoms  of  Judah  and  Ifrael  !  How  often  have 
we  alledged,  that  in  the  time  of  Jefus  Chrift, 
the  church  was  defcribed  as  a  little  fee  k^  Luke 
xii.  32.  that  heathens  and  Jews  were  all  in 
league  againft  chriftianity  at  firft,  and  that  the 
gofpel  had  only  a  fmall  number  of  difciples  I 
How  often  have  we  retorted,  that  for  whole  cen- 
turies, there  was  no  trace,  no  fhadow,  of  the 
opinions  of  modern  Rome  !  But  we  will  not  ap^ 
ply  ourfelves  to  this  controverfy  to-day,  by  ilx- 
iugyour  attention  on  the  fophifms  of  foreigners^  . 
Y  2  pcrhcpa 


278 


Gtneral  MUtaka. 


perhaps  we  might  divert  your  tyes  from  yoirr 
own  ;  by  (hewing  you  ouir  triumphs  over  the 
vain  attacks  made  on  us  by  the  enemies  of  the 
reformauon,  perhaps  we  might  turn  away  your 
attention  from  other  more  dangerous  wounds, 
which  the  reformed  themfelvcs  aim  at  the  heart 
of  rtligioH.  When  I  fay  the  multitude  is  a  bad 
guide  in  matters  of  faith,  I  mean,  that  the  man- 
ner, in  which  moft  men  adhere  to  truth,  is  not  by 
principles,  which  ought  to  attach  them  to  it,  but 
by  a  fpiritof  negligence  and  prejudice. 

Ic  is  no  fmall  work  to  examine  the  truth, 
when  we  arrive  at  an  age  capable  of  difcuilion. 
The  fundamental  points  of  religion,  I  grant,  lie 
rn  the  fcriptures  clear  and  perfpicuous,  and  with- 
in the  comprebennon  of  all  who  chufc  to  attend 
to  them  :  bur  when  we  pafs  from  infancy  to 
manhood,  and  arrive  at  an  age  in  which  reafon 
feems  mature,  we  find  ourftlves  covered  with  a- 
•veil,  which  cither  hides  ohjed^s  from  us,  or  dlf- 
figures  them.  The  public  difcourfes  we  have 
heard  in  favor  of  the  ftA,  in  which  we  weri 
educated,  the  inveterate  hatred  we  have  for  all 
others,  who  hold  principles  oppofite  to  ours,  the 
frightful  portraits  that  are  drawn  before  our 
eyes,  of  the  perils  we  muft  encounter,  if  we  de- 
part from,  the  way  we  have  been  broiight  up  in^ 
the  imprefiions  made  upon  us  by  the  examples 
and  decifions  of  our  parents,  atid  mailers,  and 
teachers,  the  bad  tade  of  thole,  who  had  the  care 
of  our  education,  and  who  prevented  our  acquir- 
ing that  moft  noble  difpofition,  without  which  it 
is  impoffible  ever  to  be  a  true  philrfopher,  or  a 
real  chriftian,  I  mean,  that  of  fufpending  our 
judgment  on  fobjefts  not  fufficiently  proved  : 
irom  all  this  arife  clouds,  that  render  the  truth 
inaccefTible,  and  whi£h  the  world  cannot  diflipate. 
We  do  not  fay,  that  natural  talents  cr  fupernat- 
ural  afiiflance  are  wanting  ;  we  arc  fully  con- 
vinced that  God  will  never  give  up  to  final  error^ 

any 


General  Mistakes.  279^ 

any  roan  v/ho  docs  all  in  his  power  to  MnderHand 
the  truth.  But  the  world  are  incapable  of  this 
work.  Why  ?  Bccaufe  all  the  world,  except  a 
few,  hate  labor  and  meditation  in  regard  to  the 
fubjeds,  which  rcfpedl  another  life.:  becaufe  alt 
the  world  would  choofe  rather  to  attach  thera- 
frlvcs  to  what  regards  their  terrporal  interefis, 
than  to  the  great  intereft  of  eternal  happinefs  % 
bccaufe  sll  the  world  like  better  to  fuppcfe  the 
principles  imbibed  in  their  childhood  true,  than 
to  impofe  on  themfi-lves  the  tafk  of  weighing 
them  anew  in  the  balance  of  a  found  and  fevere 
reafon  :  bccaufe  all  the  world  have  an  invinci- 
ble averfion  to  fuppofe,  that  when  they  are  ar- 
rived at  manhood,  they  have  almoft  lofl  their 
time  in  fome  rcfpedls,  and  that  when  they  leave 
fchool  they  begin  to  be  capable  of  inftruftion. 

If  the  nature  of  the  thing  cannot  convince 
you,  that  the  multitude  continue  through  negli- 
gence in  the  profeflioti  of  that  religion,  in  which 
they  were  born,  experience  may  here  fupply  the 
place  of  r'rafontng.  There  is  an  infinite  variety 
of  gcniiifes  among  mankind.  Propofe  to  an  af- 
fembly  a  queftion,  that  no  fyftem  hath  yet  decid* 
ed,  and  you  will  find,  as  it  is  ufually  faid,  as  many 
epinion5  as  heads. 

It  is  certain,  if  mankind  were  attached  to  a 
religion  on4y  because  they  had  fludied  it,  we 
fhould  find  a  great  number  of  people  forfake  that, 
in  which  they  had  been  brought  up,  for  it  is  itn- 
poflible,  that  a  whole  fociety  (hould  unite  in  one 
point  of  error,  or  rather,  it  ij  clear  to  a  demon- 
Aration,  that  as  truth  hath  certain  charafters 
fuperior  to  falfehood,  the  temples  of  idols  would 
be  inflantly  deferted,  erroneous  fedls  would  be 
foon  abandoned,  the  religion  of  Jcfus  Cbrift,  the 
only  one  worthy  of  being  embraced,  the  only 
one  that  defervcs  difciples,  would  be  the  only 
one  embraced,  and  would  alone  be  received  by 
all  fincere  difciplei  of  truth. 

Do 


»8o  General  Mistakes, 

Do  not  think,  my  brethren,  that  this  refled^ion 
concerning  that  fpirit  of  negligence,  which  re- 
tains moft  men  in  a  profeffion  of  their  own  re- 
ligion, regards  onlj'  fuch  communions  as  lay  down 
their  own  infallibility  for  a  fundamental  article 
of  faith,  and  which  prcfcribe  ignorance  and  blind 
fubmiffion  as  a  firft  principle  to  their  partizans, 
for  it  is  but  too  eafy  to  prove,  that  the  fame  fpir- 
it of  negligence  reigns  in  all  communities. 
Hence  it  comes  to  pafs,  that  in  general  fo  few 
cbriftians  can  render  a  reafon  for  their  faith. 
Hence  it  is  that  people  are  ufually  better  furnifh- 
ed  with  arguments  tooppofe  fuch  focieties  as  fur- 
round  them,  than  with  thofe,  which  eftablilh  the 
fundamental  truths  of  chriftianity.  If  iben  you 
follow  the  direftion  of  the  multitude  in  the  ftudy 
of  religion,  you  will  be  conduced  by  a  fpirit  of 
negligence,  prejudice  will  be  held  for  proof,  edu- 
cation for  argument,  and  the  decifions  of  your 
parents  and  teachers  for  infallibl<;  oracles  of  ^ 
truth. 

H.  The  multitude  is  a  bad  guide  in  regard  to  j 
that  •worship,  which  God  requireth  of  us,  they 
defile  it  with  a  fpirit  of  fuperftition.  Superfti- 
tion  13  a^difpofition  of  mind,  that  inclines  us  to 
regulate-all  parts  of  divine  worfliip,  not  by  jufl* 
notions  of  the  Supreme  Being,  nor  by  his  rela- 
tions to  us,  nor  by  what  he  has  condefcended  to 
reveal,  but  by  our  own  fancies.  A  fuperftitious 
man  entertains  fantaftical  ideas  of  God,  and  ren- 
ders to  him  capricious  worfhip  ;  he  not  unfre- 
quently  takes  himfelf  for  a  model  of  God  ;  he 
think?.,  t'lat  what  mod  refembles  himfelf,  howev- 
er mean  and  contemptible,  approaches  nearefV  to 
perfeftion.  We  affirm,  this  difpofition  is  aluiofl 
univerfal. 

It  would  be  needlefs  to  prove  this  to  yoo,  my 
brethren,  in  regard  to  erroneous  communities. 
Were  fuperftition  banifiied  from  the  world,  we 
ihould  notfee  men,  who  are   made  in  the  image 

of 


General  Miitakes*  281. 

of  God,  difgrace  their  nature  by  proflrating  tbem- 
felves  before  idols,  and  marmofets,  fo  as  to  render 
religious  honors  to  half  a  block  of  wood  or  (lone, 
the  other  half  of  which  they  apply  to  the  meancrt 
purpoffes  :  we  fliould  not  fee  a  crowd  of  idola- 
ters performing  a  ceremonial,  in  which  convic- 
tion of  raind  hath  no  part,  and  which  is  all  ex- 
ternal and  material  :  we  fliould  not  fee  a  con- 
courfc  of  people  receiving  with  refpeft,  as  the 
piecious  blood"  of  the  Saviour  of  the  world,  a 
few  drops  of  putrified  water,  which  the  warmth 
of  the  fun  hath  produced  by  fermentation  in  the 
trunk  of  a  decayed  tree  :  we  fliould  not  fee  pil- 
grims in  proccllion  mangling  their  flefh  in  the 
flreets,  dragging  along  heavy  loads,  howling  in 
the  highways,  and  taking  fuch  abfurd  pradlices 
for  that  repentance,  which  breaks  the  heart,  and 
transforms  and  renews  the  life.  You  will  eafily 
grant  all  this,  for,  I  have  obfcrved,  it  is  often 
lefs  difficult  to  infpire  you  with  horror  for  thefe 
pradices,  than  to  excite  compafiion  in  you  for 
juch  as  perform  theni. 

But  you  ought  to  be  informed,  that  there  are 
other  fupcrftitions  lefs  grofs,  and  therefore  more 
dangerous.  Among  us  we  do  not  put  a  worfhip 
abfolutely  foreign  to  the  purpofe  in  the  place  of 
that,  which  God  hath  commanded  and  exemplifi- 
ed to  us  ;  but  we  make  an  eflimate  of  the  fevcral 
parts  of  true  worfhip.  Thefe  ellimates  are  regu- 
lated by  opinions  formed  through  prejudice  or 
paflion.  What  bed  agrees  witli  our  inclinations 
we  (ionfidcr-is  the  efTence  of  religion,  and  what 
would  thwart  and  condemn  them  we  think  cir- 
cumflaiitial. 

We  make  a  fcrople  of  not  attending  a  fermon, 
not  keeping  a  feflival,  not  receiving  the  Lord's 
fupper  ;  but  we  make  none  of  negledting  to  vifit 
a  prifoncr,  to  comfort  the  fick,  or  to  plead  for  the 
oppreffcd.  We  obferve  a  ftridl  decency  in  our 
religious  afTemblies,   while  our  miniftcrs    addrefi 

prayer 


202  General  Mistakes,- 

praj'er  to  God,  but  we  take  no  pains  to  accom- 
pany him  with  our  minds  and  hearts,  to  unite 
our  ejaculations  with  his,. to  bcfiege  the  throne 
of  grace.  We  think- it  a  duty  to  join  our  voices 
Tfiththofe  of  a  whole  congregation,  and  to  fill 
our  places  of  worfhip  with  the  praifes  of  our  Cre- 
ator ;  but  we  do  not  think  ourfelves  obliged  to 
underftand  the  fenfe  of  the  pi'alm,  that  is  fung 
with  fo  much  fervor,  and,  in  the  language  of  an 
apolHe,  to  sing  with  understanding,  1  Lor.  xiv. 
15.  We  lay  afide  innocent  occupations  the  day 
before  we  receive  the  Lord's  fupper,  but  no  foon- 
er  do  we  return  from  that  ordinance,  than  we 
allow  the  moft  criminal  pleafi^res,  and  enter  up- 
on the  moft  fcandalous  intrigues.  Who  mike 
thefe  miftakes,  my  brethren  ?  Is  it  the  few  ? 
Be  not  conformed  to  this  ivor lei,  in  regard  to  the 
worfhip  that  God  requires  of  you  j  the  multitude 
perform  it  in  a  fpirit  of  fupciftition. 

III.  Neither  arc  the  many  a  better  guide  in 
regard  to  morality.  Here,  my  brethren,  we  are 
going  more  particularly  to  defcribe  that  clafs  of 
mankind,  among  which  we  live,  and  of  which  we 
ourfelves  are  a  part.  Indeed,  the  portraits  we 
are  going  to  draw  will  not  be  flattering  to  them, 
for  juflice  requires,  that  we  fhould  defcribe  men 
as  they  are,  not  as  they  pretend  to  be.  In  order 
to  exa6lnefs,  let  us  conlidcr  them  feparately  and 
apart.  Firfl:,  in  regard  to  the  matters  who  gov- 
ern them.  Secondly,  in  regard  to  the  profef- 
fiotis,  which  they  exercife.  Thirdly,  in  regard 
to  fame  maxims  generally  received.  Fourthly, 
in  regard  to  the  fplendid  a(rtions,  which  tb<y 
celebrate.  And  laftly,  In  regard  to  certain  dcci- 
five  occalions,  that  like  touchftones,  difcover  their 
principles  and  motives. 

I.  Confider  mankind  in  regard  to  the  masters 
•who  govern  them.  Here  I  congratulate  niyfflf 
on  the  happinefs  of  fpeaking  to  a  free  people, 
aanong  whom  it  is  not  reputed  a  crime    to  praifc 

vrhat 


General  Misfahs.  283 

T^liat  is  praifc -worthy,  and  to  blame  what  de- 
•^fervcs  blame,  and  where  we  may  freely  trace  the 
charafters  of  fome  men,  of  whom  prudence  re- 
quires U3  not  to  "  fpeak  evil,  no  not  in  thought, 
no  not  in  the  bed  chamber,  left  a  bird  of  the  air 
ftould  carry  the  voice,  and  that  which  hath 
wings  (hould  tell  the  matter,"  Ecclcs.  x.  20. 
Is  it  in  the  palaces  of  the  great  that  humility 
reigns,  humility  which  fo  well  becomes  creatures, 
who,  though  crowned  and  enthroned,  are  yet  in- 
firm, criminal,  dying  creatures,  and  who,  in  a 
few  days,  will  become  food  for  worms,  yea,  per- 
haps viAims  in  the  flames  of  hell  ?  Is  it  in  the 
palaces  of  the  great^h^t  uprightnefs,  good  faith, 
and  fincerity  reign,  yet  without  thefe  fociety  is 
nothing  but  a  banditti,  treaties  are  only  fnares, 
and  laws  cobwebs,  which,  to  ufe  a  well  known 
expreffion,  ca'tch  only  weak  infciSls,  while  the 
free  and  carnivorous  break  through  ?  Is  it  in 
the  palaces  of  the  great  that  gratitude  reigns, 
that  lawful  tribute  due  to  every  motion  made 
to  procure  our  happinefs  ?  Is  it  there  that  the 
fervices  of  a  faithful  fubjeft,  the  labors  of  an  in- 
defatigable merchant,  the  perils  of  an  intrepid 
foldiery,  blood  (hed  and  to  be  (lied,  are  eftimatcd 
and  rewarded?  Is  it  there  that  the  cries  of  the 
wretched  are  heard,  tears  of  the  oppreffed  .wiped 
away,  the  claims  of  truth  examined  aridgranted  ? 
Is  it  in  the  palaces  of  the  great  that  benevolence 
reigns,  that  benevolence  without  which  a  man  is 
only  a  wild  beaft  ?  Is  it  there  that  the  young 
ravens  wbicb  cry  are  heard  and  fed  ?  Pfal.  cxlvii, 
9.  Is  it  there  that  they  attend  to  the  bitter 
complaints  of  an  indigent  man,  ready  to  die  with 
hunger,  and  who  a&s  for  no  more  than  will  juft 
keep  him  alive  ?  Are  the  palaces  of  the  great, 
feats  of  piety  and  devotion  ?  Is  it  there  that 
ichemes  are  formed  for  the  reformation  of  man- 
ners ?  Is  it  there  that  they  are  grieved  for  the 
affliction  of  Joseph^  Amos  vit  6.  and  take  pleas^^ 

ure 


2^4 


General  Mi  stales. 


ure  171  the  dust  and  stones  of  Z tan  ?  Pfal.  cli.  14. 
Is  It  tht:re  that  we  hear  the  praifes  of  the  Gre- 
acor,do  they  celebrate  the  coajpaffion  of  the  Re- 
deemer of  mankind  ? 

What  ideas  are  excited  in  oar  minds  by  the 
names  of  fuch  as  Caligula,  Nero,  Dioclefian,  Dc- 
cins,  names  deteflable  in  all  ages  i  What  ideas 
could  we  excite  in  your  minds,  were  we  to 
weigh  In  a  juft  balance  the  virtues  of  fuch  heroes 
as  have  been  rendered  famous  by  the  encomiums 
given  them  ?  You  would  be  aftonlfned  to  fee 
that  tbefe  men,  who  have  been  called  the  delights 
of  mankind,  have  often  deferved  eKecration,  and 
ought  to  be  confidered  with  horror.  But  I  pur- 
pofely  forbear,  and  will  not  put  in  this  lift  all 
that  ought  to  be  placed  there,  that  is  to  fay,  all 
thofe  who  have  had  fovereign  power,  exeept  a 
very  few,  who,  in  comparifon,  are  next  to  none, 
and  who  are,  as  it  were,  loft  in  the  crowd  among 
the  reft.  And  yet  the  elevation  of  kings  makes 
their  crimes  more  communicable,  and  their  ex* 
amples  more  contagious  ;  their  fin?  become  a 
■  filthy  vapor  infe(f\ing  the  air,  and  fhedding  their 
malignant  influence  all  over  our  cities  and  fami- 
lies, lightning,  and  thundering,  and  difturbing 
the  world.  Accordingly,  you  fee  in  general, 
that  what  the  king  is  in  his  kingdom,  the  gov- 
ernor is  in  his  province  ;  what  the  governor  is 
in  his  province,  the  nobleman  is  in  his  domain  ; 
what  the  nnbleman  is  in  his  domain,  the  mafter 
is  in  Ijis  family.  The  multitude  is  a  bad  guide, 
mankind  are  a  dangerous  model,  confidered  in 
regard  to  the  mafters  who  govern  them. 

2.  Confider  the  many  in  regard  to  divers  pro- 
fessions. What  is  the  profefTion  of  a  foldier, 
particularly  of  an  officer  of  rank  in  the  army  ?  It 
is  to  defend  fociety,  to  maintain  religion,  to  be  a 
parent  to  the  foldiery,  to  bnflle  the  lictJitiouf- 
nefs  of  arms,  to  oppofe  power  againft  injuftice, 
to  derive  from   all  the   views  of  death,  that  lie 


opeu 


General  Miiiakes.  285 

onen  before  him,  motives  to  prepare  his  accounts 
to  produce  before  his  judge.  But  what  is  the 
condudl  of  a  foldier  ?  Is  it  not  to  brave  focic- 
ty  ?  Is  it  not  to  trample  upon  religion  ?  Isit 
not  to  Cet  examples  of  deliaiichery^  liccntiouf- 
refs,  and  vengeance  ?  Is  it  not  to  let  out  h'S 
abilities,  and  to  facri&cc  his  life  to  the  mod  am- 
bitious deGgns,  and  to  the  naoft  bloody  enterprizes 
ot  princes  ?  Is  k  not  1o  accurtom  himftlt  to 
ideas  of  death  and  judgment,  till  he  laughs  at 
both,  to  ftifle  all  remorfe,  and  to  extirpate  all  the 
fears,  which  fuch  objefts  naturally  excite  in  the 
-confciences  of  other  men  ? 

What  is  the  profelBon  of  a  judge  ?  It  is  to 
have  no  regard  to  the  appearances  of  men,  it.  is 
to  be  aflfable  to  all,  who  appeal  to  authority,  to 
ftudy  with  application  the  nature  of  a  eaufe, 
which  he  is  obliged  to  decide,  it  is  patiently  to 
go  through  the  mod  fatiguing  details  of  proofs 
and  objections.  But  what  is  often  the  condudl 
of  a  judge  ?  Is  it  not  to  be  ftruck  with  the  ex- 
terior difference  of  two  parties  appearing  before 
him  ?  Is  it  not  to  be  inacceffible  to  the  poor,  to 
invent  cruel  referves,  and  intolerable  delays  ?  Is 
it  not  to  grovel  in  ignorance,  and  to  hate  ftudy 
^nd  labor  I 

What  is  the  profefEon  of  a  man  learned  in  the 
law  ?  It  is  to  devote  his  fervice  only  to  truth 
and  juRice,  to  plead  only  a  good  caufe,  to  aflift 
even  thofe,  who  cannot  reward  his  labors.  What 
is  the  conduft  of  counfel  ?  Is  it  not  to  fupport 
both  the  true  and  the  falfe,  and  to  maintain  by 
turns  both  judice  and  iniquity  ?  Is  it  notto 
adjuft  his  eff')rts  to  his  own  glory,  or  to  his  cli- 
ent's ability  to  pay  ? 

What  is  the  profeflion  of  a  merchant  ?  It  is 
to  deteft. falfe  weights  and  meafures,  to  pay^his 
dues,  and  never  to  found  his  fortune  on  falfe- 
hood,  fraud,  and  perjury.  But  what  is  the  con- 
duct of  a  merchant  ?  Is  It  not  to  ufr  falfe 
Z  weighty 


5S6  General  Mistakes, 

vfights  and  meafures  ?  Is  it  not  to  cheat  the 
ilatc  of  its  dui:3  ?  Is  it  not  to  indulge  an  infa- 
liable  avidity  ?  Is  it  not  to  enrich  himfelf  by 
telling  untruths,  by  practiGng  frauds,  by  taking 
falfc  oaths  ? 

What  is  the  profeflion  of  a  minifter  ?  It  is 
to  devote  himfclf  wholly  to  truth  and  virtue,  to 
fet  the  whole  church  an  example,  to  fearch  into 
-hofpitals,  and  cottages,  to  relieve  the  miferies  of 
the  fick  and  the  poor  ;  it  is  to  determine  himfejf 
in  his  ftudies,  not  by  what  will  acquire  Ijiiti  repu- 
tation for  Fciirning  and  eloquence,  but  by  what 
^ill  be  moft  ufeful  to  the  people,  over  whom  be 
is  fet  ;  it  is  to  regulate  his  choice  of  fubjedls,  not 
by  what  will  make  himfclf  (hine,  but  by  what 
v,\\l  moft  benefit  the  people  among  \vhpm  he  ex- 
crcifes  his  miniflry.;  it  is  to  take  as  much  cane 
of  a  dying  perfon  in  an  obi'cure  family,  lying  on 
a  bed  of  ftraw,  loft  in  oblivion  and  iilence,  as  of 
him,  who,  with  an  illuftiious  name,  lives  amidft 
iilver  and  gold,  and  for  whom  the  moft  roagnifi- 
cent  and  pompous  funeral  honors  will  be  p'-epar. 
cd  ;  it  is  to  cry  aloudi  tc  lift  up  bis  voice  like  a 
trumpet.,  and  shew  tbe  people  their  transgreS' 
sionst  and  tbe  bouse,  of  Israel  their  sinSy  Ifa.  Iviii. 
1.  Mic.  iii.  8.  and  2  Cor.  v«  16.  it  ts  to  know 
tio  man  after  tbe  fesh  when  he  afcends  the  pul- 
pit, boldly  to  reprove  vice,  how  eminent  foever 
the  feat  of  it  m^y  be.  What  is  the  ufual  con- 
duft  of  a  minifter  ? — O  God  1  Enter  not  into 
judgment  ivitb  tbj  servants,  for  we  cannot  an- 
swer  one  compWun  of  a  tbomand  !  Pfal,  cxliii. 
S.  Job  ix.  3. 

3,  Confider  the  multitude  in  regard  to  fome 
general  maxims,  which  they  adopt,  and  hold  as 
rules  and  approved  axioms.  Have  you  read,  in 
the  gofpel,  the  following  maxims  ?  Charity  be- 
gins at  home.  Youth  is  a  tiaic  of  pleafure.  It 
is  allowable  to  kill  time.  We  fhould  not  pre- 
,tcnd  to  be  faints.     Slander  is  tbe  fait  of  conver- 

fatioD. 


General  Mistakes.  2Bf 

fation.  We  mull  do  as  other  people  do.  It  is 
unworthy  of  a  man  ol*  honor  to  put  up  an  af- 
front. A  gentleman  ought  to  avenge  himfelf. 
Ambition  is  the  vice  of  great  fouls.  Providtd 
we  commit  no  great  crimes,  we  fufficiently  an- 
fwer  our  calling.  Impurity  is  an  intolerable 
vice  in  a  woman,  but  it  is  pardonable  in  a  man. 
It  would  be  eafy  to  enlarge  this  catalogue. 
Which  of  thefe  maxims,  pray,  doth  not  fap  fome 
of  the  firft  principles  of  the  religion  of  Jefus 
Chrift  ?  Yet,  which  of  thefe  maxims  is  not  re- 
ceived in  fociety  as  a  fundamental  rule  of  ac- 
tion, which  we  (hould  be  accounted  fingular  and 
petulant  to  condemn  ? 

4.  Confider  the  multitude  in  regard  to  certain 
actions,  on  vbich  tbey  lavish  praise  and  vjriie 
encomiums.  We  do  not  mean  to  fprak  at  prel- 
cnc  of  fuch  crimes  as  the  depravity  of  the  world 
fometimes  celebrates  under  the  notion  of  heroical 
a£lions.  Our  reflc^Vion  is  of  another  kind.  It 
is  pretty  clear,  that  depravity  is  general,  and  pie- 
ty in  the  pofffffion  of  a  very  few,  when  perfons 
of  fuperdcial  knowledge  are  praifed  for  the  depth 
of  their  underftanding,  and  when  fuch  as  perforin 
very  fmall  and  inconfiderable  actions  of  virtue, 
are  confidered  as  the  wonders  of  the  world. 
Sometimes  1  hear  the  world  exclaim,  what  be- 
nevolence !  What  liberality  !  What  generofi- 
ty  !  I  inquire  for  th**  evidences  of  thefe  virtues, 
on  which  fuch  lavi{h  encomiums  are  beflowed  ; 
I  exped  to  find  another  St.  Paul,  who  ivisked 
himself  accursed  for  bis  brethren,  Rom.  ix.  3.  I 
hope  to  meet  with  another  Mofes,  praying  to  be 
blotted  out  of  the  book  of  life,  rather  than  fee 
his  nation  perifh,  Exod.  xxxii.  32.  But  no,  this 
boafted  gcnerofity  and  charity  is  that  of  a  man, 
who  diOributed  to  the  poor,  on  one  folemn  occa- 
fion,  once  in  his  life,  fuch  a  fum  of  money  as  he 
expends  every  day  in  prodigality  and  fuperfluity. 
It  is  that  of  a  man,  who  bcftovvs  on  all  the  mem- 
bers 


288  General  Mistakes. 

bers  of  Jf  fiis  ChriH,   almofi;   as  much  as  he   dots 
oq  the  walls  of  a  room,  or  the  harnefs  of  a  horfe. 
I  "hear  the  world  exclaim  in  fonie    circomftances, 
what  friendfliip  !      Wh^t  tendernefs  !      I  inquire 
for  this  tender,  aealous,  gf^nerous   friend.     I   ex- 
pert to  find  fuch    an  original  as   1  have  fceri   de- 
icVibed  in  books,  though  I    have  never  met  with 
fuch  an  one  in    fociety.     1  hope    at    leaf!  to   fe6 
one  example  of  a  friend,  faying  to  a    dying    man, 
appoint    me    your  executor,  and    leave    me    your 
children  to  bring  up,  and  your  widow  to  provide 
for.     But  no,    I  find   nothing  but    the  friend{hij>' 
of  a  man,  who,  by  improving  the  fortune   of    an- 
oiher,    attraifls  the    chief    advantages  to  himftlf. 
I  hear   the    wdVld    exclaiming  in  certain  circum-^ 
flgnces,  what  virtue  !     What  purity  1     What    a' 
mother  of  a    family  !      Again  I  look  for   the  ob- 
je£i    of  thefe  encomiums.     1  hope  to  fee  fuch  a* 
•woman  as  Solomon  imagined,  a  mother  of  a  fam-'' 
ily,   who  makes  her    boufe  a   houfe  of  God,   and' 
her  children  pat'.ercs  of  piety.  ,  But  no,  I  meet 
■with  a   vrooian,   who  io<3ecd  does  not  defile  the 
nuptial  bed,   who  only   doth  not  outlive  her  in- 
come, and  who  teaches  her  children   only  the  lit- 
tle courfe  of  Uomeftic   econotny.     All  thrfe  ac-. 
tions  are   praife-worthy.       All    thefe    examples 
ought  lobe  imitated.     But  is   there  any  grnuhd 
for  exclaiming  as    if  virtue    had  been  carried  to 
its  hlgheft    pitch?      Are    thefe    then    fu(:h  great;: 
eSorts  of   religion  ?      Alas  !  My  brethren,  com- 
plete charadlers  rauft  needs  be  very'fcar'ce    intbej 
world,  fines  the  world  is  m  raptui;es   on  account 
of  thefe  imperieit  virtues  ;   there  muft  needs  be  a" 
great  dearth  of  wife  men  iii  the  woridj^fihce  there, 
is  fo  much  boalling   of  one  man,  w)ib   ta}ce&  only 
o^e  ftep  in  the  pathofwirdora. 

5.  Coufider  mankind  in  regard  to  certain' fffc/- 
sive,  occasions,  which,  like  touchftoh<?s,  difcover 
their  -hearts.  We  do' not  khow'  ouTTe'fvVs,  wi; 
form  falfe  ideas  of  ourfelves,  when   our  virtues 

have 


General  Mistakes,  289; 

have  not  been  brought  to  the  ted.  Wc  imagine,, 
we  incline  to  be  patiert,  clement  and  charitable, 
in  cafes  where  we  are  not  tried,  where  neither  our 
fortune,  nor  our  reputation,  nor  our  honor,  are 
afTed^cd  :  but  the  moment  a  ftroke  is  aimed  at 
any  of  thefe,  the  countenance  changes,  the  brain 
ferments,  the  mouth  foams,  and  we  breathe  noth- 
ing but  hatred  and  vengeance.  Nothing  is  more 
common  among  us  than  to  talk  highly  of  juftice,  . 
to  deteft  and  cenfure  iniquity,  and  to  engage  our- 
felves  inviolably  to  follow  fuch  rules  of  equity  as 
are  marked  out  in  the  divine  law.  Let  any  nian> 
bring  an  aftion  againft  us,  with  reafon  or  with- 
out, and  all  thefe  ideas  vanifli,  we  inftantly  be- 
come familiar  with  the  very  vices,  to  which  we 
thought  wc  had  an  invincible  avcrfton.  We  dlf- 
guifc  our  caufe,  we  fupprefs  unfavorable  circum- 
ftancfs,  we  impofc  on  our  counfe),  we  try  to  take 
even  the  judges  by  furprife,  we  pretend  to  make 
great  matters  of  the  importance  of  our  rank,  the 
■worth  of  our  names,  the  credit  of  our  iamilies,  , 
the  tone  of  our  voices,  and  all  this  we  wifli  to 
incorporate  in  our  caufe.  A  difinterefted  fpirit 
13  always  the  fubjeci  of'  cur.  utmoft  admiration 
ani  praife.  A.  geoer-jus  man  is  the  admiration 
of  all  mankind,  his  noble  adlions  unite  all  hearts, 
and  every  man  is  eager  to  give  fueh  a£lions  their 
dignity  and  praife  :  but  no  fooner  have  we  a  lit- 
tle bufinels  to  do,  in  which  we  have  no  kind  of 
intereft,  but  difmtereftednefs  appears  odious  to  os, 
and  magnanimity  feems  to  us  more  proper  for  a 
hero  of  a  romance  than  for  a  man  living  and  idl- 
ing in  fociety,  and  generous  aftions  appear  to  us 
mere  creatures  of  imagination.  O  how  little  does 
the  multitude  deferve  confideration  in- regard  to 
manners  !  . 

IV.     No  more  ought  they  to  be  imitated  in  re- 
gard to  the  manner,  in  which  they  quit  the  world. 
Here  I  forefee,  my    brethren,  you    will    all    Hdr. 
with  one  another  againft   our  dodlririe,  and  xhtz 
Z  2  wc 


290  General  Miitakes, 

•we  (hall  be  obliged  to  blame  both  perfonj  and 
things  about  dying  people  ;  fuch  as  are  dylag, 
Aich  as  furround  them,  foch  as  vifit  them  ;  in 
fiiort,  all  are  in  diforder  in  the  cafe  before  us. 
Almoft  every  pcrfon  that  dies  is  canonized.  If 
the  light  of  chriftianity  had  not  aboliihcd  deifica- 
tion, we  fhould  have  filled  heaven  with  faints  and 
heroes  and  deified  fouls.  Each  houfe  of  mourning 
echoes  with  the  praifes  of  the  dead,  none  of  his 
looks  towards  heaven  are  forgotten,  not  a  figb, 
not  an  ejaculation  hath  efcapcd  notice.  The  fa- 
neral  convoys  of  perfons  the  mofl  worldly,  whoft; 
hearts  had  been  the  mod  hardened  in  fin,  are  all 
ulfcring  orations  in  praife  of  the  dead^.  For  our 
parts,  my  brethren,  we,  who  have  feen  a,  great 
number  of  fick  people,  and  attended  many  in  their 
dying  hours,  we  freely  grant,  that  the  falvation 
of  many  of  them  is  probable.  We  linve  hardly 
feen  one,  whofe  falvation  we  quite  defpair.  But 
how  feldom  have  we  been  inclined  to  fay,  while 
•we  faw  fuch  people  expire  uttering  the  language 
of  the  molt  eminent  faints,  in  fcripiure.  Let  us  die 
the  death  of  thefe  righteous  people,  and  let  our 
Jait  end  be  like  theirs  \  Numb,  xxiii.  10.—— 
I  will  give  you  a  Ihort  lid  of  general  miftakes  on 
this  fubjedl. 

The  hrft  miftake  is  this,  Moll  fick  people  are 
ingenious  to  difguife  the  daijger  of  their  illnef?. 
Be  not  conformed  to  this  world.  Whenever  a 
dangerous  ilhiefs  attacks  you,  be  aware  of  your 
condition,  and  let  each  fay  to  himftlf,  1  have  not 
long  to  live,  at  ieafl  this  may  be  my  laft  illnefs. 
My  brethren,  this  fupp^fiiion  is  never  unfeafon- 
able,  we  are  in  little  danger  of  being  deceived  by 
thinking  death  at  hand,  for  ihe  numberlefs  acci* 
dents,  to  which  we  are  expofed,  juQify  the  thought 
.—Is  there  any  thing  extravagant,  prjy,  in  affirm- 
ing that  fickncfs  added  to  al^  thtfe  accidents 
renders  the  near  approach  of  death  highly  prob- 
able ? 

The 


General  Mistakes,  291 

The  fccond  miflake  is  thi';.  Mo{\  dying  people 
put  off  the  regulation  of  their  temporal  .iff<iirs  too 
long.  Be  not  conformed  to  this  ivorld.  You 
(hould  take  patterns  from  better  models,  boib  for 
rcafons  of  s-ffrilion,  and  reafons  of  prudence* 
True  affeftion  to  a  fainily  engages  *  roao  to  pre- 
clude in  favor  of  his  heirs  fuch  troubles  and  di- 
vifionS  as  are  the  infeparable  confcqocr.ces  of  an 
undivided  or  perplexed  eftate.  Prudence,  tooj 
will  foretee,  that  whilf  our  minds  are  all  occupied 
about  temporal  affairs,-  k  thcufartd  ideas  will  in~ 
trodc  to  didurb  our  devotion.  Do  not  wait  till 
the  lad  moment  to  fettle  your  affairs,  to  make 
your  will,  to  difpofe  of  your  family,  and  be  noc 
fo  weak  as  to  imagine  that  the  dilchargc  of  thefe 
fteceflary  duties  wili  haften  your  death.  Employ 
yoiirfelvcs  wholly  about  the  ftate  of  your  fools, 
and  let  each  fay  to  himfelf,  fince  1  have  been  in 
the  world  1  have  bard?y  devoted  one  whole  day 
to  devotion  :  fince  1  have  been  a  member  of 
the  <;hurcb,  I  halve  been  exercifcd  about  affairs 
\ohich  intf  reft  the  whole  foGifty  :  but  now  that 
1  'am  come  to  the  end  of  my  life,  now  I  am  paff- 
"ihg.out  of  this  tvorld,  now  that  I  am  going 
Vrhere  I  fhall  ha-ve  no  more  portion  for  ever  in 
'any  thing  tkat  is  done  vnder  the  jmti,  difturb  me 
'no  more,  ye  worldly  ideas  ;  thou  fashion  of  this 
vorld passing  away,  appear  no  more  in  my  fight  : 
'ye  wildybry/j,  interrupt  my  facrificc  no  more. 

The  third  miflake  is  this.  Moft  dying  people 
'delay  fending  for  their  miiiifters  till  thelaft  mo- 
itient.  They  would  have  us  do  violence  to  the 
'laws  of  nature,  thtyfct  us  to  exhort  trunks,  to 
inflrucl  carcafes,  to  prepare  fkin  and  bones  for 
eternity.  Be  not  conformed  to  this  world.  Why 
(hould  ye  delay  ?  Is  there  any  thing  odious  in 
our  miniftry  ?  We  do  wit  bring  death  along 
'With  us,  we  do  not  haften  its  approach  :  if  wc 
'denounte  the  judgments  of  Gcf6  agairft  you,  it 
isnot  wuh  a   dcfign  to    terrify  you,  but  to  free 

you 


292  General  Mistakes, 

you  from  them,  and  to  pull  jou  out  of  the  Jire^ 
Jude  23. 

To  thefe  I  add  a  fourth  miftake.  Aloft  dying 
people  think  it  a  duty  to  tell  their  pallors  of  ex- 
cellent fenrinients,  which  indeed  they  have  not, 
and  they  are  afraid  to  difcovcr  their  defers.. 
When  death  makes  his  formidable  appearance- 
before  them,  they  think  religion  requires  them 
to  fay,  they-  are  ^Hjite  \?illing  to  die.  We  desire^ 
Uy  Xhcyy  to  depart,  when,  alas  !  all  their  dtfirt-s 
are>  to  make  a  tabernacle  in  the  world,  for  Jt  i& 
good,  they  think,  to  be  there.  They  tremble  at 
the  coming  of  Lhrift,  and  yet  they  cry,  Cotncy. 
Lord  yesHSy  come  quickly.  Ah  !  JBe  net  conform' 
ed  to  this  luorld,  open  thy  heart  that  it  may  be 
known,  difcover  the  maladies  of  thy  foul,  that 
"Vic  may  apply  fuch  temedies  as  are  proper.  Do 
not  imagiae  you  will  acquire  fuch  fentiments  and- 
emotjons  as  faints  of  the  firft  order  had  by  talk- 
ing their  language  :  but  imbibe  their  princi- 
ples in  your  mind,  and  their  teippers  in  your 
ieart,  before  you  make  ufe  of  their  language. 

The  fifth  miftake  is  this,  Moft  dying  people 
fpeak  to  their  miniftersonly  in  the  pr.efence  of  a 
great  nuiDber  of  attendants,  and  moR  attendants 
interfere  in  what  minifters  fay  on  ihofe  occafions. 
Be  not  conformed  to  this  world.  Two  reafons 
rB?.y.  convince  you  of  the  necefliiy  of  being  alone. - 
The  fird  regards  the  paRor. .  Surrounding  at- 
tendants diveit  his  attention  from  the  fick  per- 
fon.  The  fecond  regards  the  fick  perfon  him- 
felf.  Would  it  be  juft  or  kind  to  give  him  dt- 
recSlions  in  public  ?  What  I  would  you  have 
us,  in  the  prcfcnce  of  a  hufband,  lay  open  the  in- 
trigues of  an  immodefl  wife,  and  endeavor  to 
bring  her  to  repent  of  her  lafcivioufnefs  by  con- 
Titling  her  ot  her  crimes  ?  Would  you  have  us 
reprove  the  head  of  a  family  for  the  iniquity  that 
has  difgraced  his  long  life,  in  the  prefence  of  his 
fon  ?     Would  you  have  us  exhort  a  dying   man 

to 


General  Mistakes*  293 

tffroake  reftitutiqn  of  his  ill-gotten   -wealth,    in 
the    prefence    of   an    hungry    heir,  who    already, 
ghuts  his  eyes,  and  fatiates  his  foul  witk  hopes  of 
fucccflion  ?    Were  we    cafuivls   after   the  Roman-, 
faflifon,  did  we    compel  confeienccs   to  reveal  fe- 
crcts  to  us,  which  ooght  to  be    confeffed  to>Godi 
ahine,  did   we  interfere  with    your    families  and 
properties,  there  would  be  fome  ground   for  your> 
ICTuples  :     but  while   we  defire  nothing,  but  to- 
fxonerate  your  confciences,    and  to  awaken  your 
ibuh  to  a  fenfe  of  danger,  before  you  be    plunged , 
into  an  abyfs  of  eternal   mifery,    refpeft  our  con- 
duft,  and  condefcend  to  fubmit  to  our  inihuftion,-. 

To  thefe  I  add  one  miftake  more.  Moft  dy-. 
ing  people  truft  too  much  to  their  minifters,  and 
tike  too  little  pains  themfelves  to  form  fuch  dif- 
pdGtions  as  a  dying  bed  reqoireSf  Be  not  coa* 
formed  to  this  ivorld.  It  is  not  enough  to  have- 
external  help  to  die  •well,  we  ourfelves  m«(l  con»- 
cor  in  this  great  work,  we  muft,  by  profound 
meditation,  by  frequent  reflexions,  and  by- fer- 
vent prayers,  fupport  ourfelves  under  this  laft  at- 
tack, and  thus  put  the  laft  hand  to  the  work-of^ 
oar  faWation.  It  is  true,  the  infirmities  af  your^ 
bodies  will  aflftft  your  minds,  and  will  often  inr 
terrupt  your  religious  extrcifes  ;  but  no  laatter,. 
God  doth  not  require  of  a  dying  perfoo  conmeft- 
ed  meditations,  accurate  refleflions,  precife  anA 
formal  prayers,  for  one  Cgh, one  tear,  one  ejacu- 
lition  of  your  foul  to  God,  one  ferious  wifh  rif- 
ing  from  the  bottom  of  your  heart  will  be  highly 
efteemed  by  the  Lord,  and  will  draw  dowti  new 
favors  ypon  you. 

To  conclude.  The  multitude  is  a  bad  guide 
itJ  regard  to  faith,  in  regard  to  maiiners,  and  i» 
regard  to  departing  out  of  this  life.  A  man  wha 
defires  to  be  faved,  fhould  be  always  upon  his 
guard,- left  fee  Ihould  be  rolled  down  the  torrent  % 
be  ought  to  compile  in  his  clofet,  or  rather  in  his 
coafciencei  a  religion  apart,  I'ucb  as  is,  not  that 

of 


294  General  Mistakesi 


of  the  children  of  the  world,  but  that  of  the  dif^ 
ciples  of  wifdoiD;  Be  not  conformed  to  this- 
•world, 

I  finifh  with  two  reflirftions.  I  addrefs  the 
firft  to  ihofe,  who  derive  from  this  difcourfe  no 
confeqiiences  to  direft  their  a£\ions  :  and  the 
fec'ond  to  fuch  as  refer  it  to  its  true  defign. 

'Firft.  I  addrefs  myfelf  to  you  who  do  not 
ciraw  any  confeqiiences  from  this  difcourfe  to 
reguUte  your  anions.  You  hare  fecii  a  portrait 
of  the  tnnltitude.  I  fuppofe  you  acknowledge 
the  likenefs,  and  acqaiefce  in  the  judgment  we 
have  made»^  It  feems,  too  many  proofs  and  dem- 
onflrations  eflablilh  this  propafition,  the  multi- 
tude is  a  bad  guide.  Now  you  may  follo\v 
which  example  you  plcafe.  You  may  make  your 
ciioice  between  the  maxims  of  Jefus  Chrift  and 
the  maxims  of  the  world.  But  we  have  a  right 
to  require  one  thing  of  you,  which  you  cannot 
refufe  us  without  tnjuftice,  that  isj  that  grant- 
ing the  genius  of  the  multitude,  when  you  are 
told  you  are  deftroying  yourfelves,  you  do  not 
pretend  to  have  refuted  us  by  replying,  we  con- 
du6l  ourfelves  as  the  world  does,  and  every  body 
does  what  you  condemn  in  us.  Thanks  be  to 
God,  your  propofition  is  not  ftrifikly  true  !  Thanks: 
be  to  God,  the  rule  hath  fome  exceptions  1  Thsre 
are  many  regenerate  foals,  hidden  perhaps  froai 
the  eyes  of  men,  but  vifible  to  God.  There  are 
even  fome  faints,  who  fliine  in  the  fight  of  the 
•whole  world,  and  who,  to  ufe  the  expreCion  of 
Jefus  Chrift,  arc  a  city  set  on  a  bill,  Matt.  v. 
I'4.  "What  then,  you  never  caft  your  ey^s  on 
t-he  moft  illuftrious  objefts  in  this  warld  1.  Do 
you  reckon  for  nothing  what  alone  merits  obfer- 
vation  in  fociety,  and  what  ronftitutes  the  true 
glory  of  it  ?  Have  yon  no  value  for  men,  for 
whofe  fake  the  world  fubfifts,  and  fociety  is  pre-^ 
ferved  ?  • 

However,  your  propofuion  is  indifputable  in  a 

general 


Ceneral  Misiahs,  ^g^ 

-ffencral  fenfe,  and  we  are  obliged  to  allow  it,  for 
our  wliolc  difcouiTe  t'trids  to  elucidate  and  cftab- 
ii(h  the  point.  Alledt»e  this  propofition*  but  do 
not  alledge  it  for  the  purpot'e  of  oppofing  the 
cenfures  you  have  heard,  or  of  getting  lid  of  our 
reproofs.  By  anrwering  in  this  maimer,  you  give 
us  an  advantage  over  you,  you  lay  a  fofiidation 
■which  you  mean  to  deftroy,  you  do  not  fornidi 
yourfelves  wan  a  fliield  againil  -your  miniiters, 
but  you  youvfelves  fupply  tliem  with  arms  to 
■wound  and  deJUoy  you.  Why  do  we  declaim 
-againft  your  conduct  i  What  do  we  mean  when 
•we  reprove  your  way  of  Jiving,  except  to  con-/ 
vincc  you  that  it  is  not  anfwerable  to  the  thrif- 
tian  chara£\er  which  you  bear  ?  What  do  we 
mean,  except  that  you  break  the  vows  maile  for 
^you  in  your  baptifiij,  and  which  you  yourfelves 
have  often  ratified  at  the  Lord's  table  ?  f^tVhat, 
in  one  word,  except  that  you  do  not  obey  tie  laws 
of  the  gofptl  ?  But  what  can  you  advance 
•more  proper  to  ftrengthen  the  teftimony,  which 
-vfc  bear  againftyou,  than  that  which  you  adfance 
to  weaken  it;  that  is,  that  you  live  as  the  f/orld 
lives. 

All  the  world,  fay  you,  conduA  themfdv'es  as 
■we  do,  and  every  body  does  what  you  cetfTure  us 
for  doing.  But  all  the  world  condu£t  thmifelves 
badly,  all  the  world  violate  the  fpirit  of  Teligioh, 
all  the  world  attack  the  maxims  of  Jef<s  Chrift, 
all  the  world  run  in  the  broad  road  of  perdition, 
all  the  world  arc  deftroying  therafelv?s,  and  the 
apoQIe  exhorts  us  not  to  take  the  vfrld  for  an 
example. 

Secondly.  I  addrefs  myfelf  to  y^u,  who  ffn- 
cerely  defire  to  apply  this  difcourft  to  its  true 
defign.  I  grant,  the  road  opened  »  you  is  dif. 
ficult.  To  relTft  the  torrent,  to  brjve  the  multi- 
tude, to  fee  one's  felf  like  Elijah;  alone  on  the 
Lord's  fide,  and,  in  this  general  apoftacy, ,  in 
«fhich  a  cbriflitin  To  often  finds  bin^elf,  when  \kc 

defires 


sjS  General  Mistakes, 

defires  to  facrifice  all  to  his  duty,  to  recoiled^ 
rnaiives  of  attachment  to  it,  this  is  one  of  the 
nob  left  efforts  of  chrifttao  heroifm. 

However,  after  aU,  it  would  argue  great  pU' 
eriliiy  to  magnify  our  ideas  of  th«  crowd,  the 
many,  the  multitude  ;  it  would  be  childilh  to  be 
too  moch  ftruck  with  thefe  ideas,  every  body 
thinks,  in  this  manner,  all  the  world  ads  thus. 
I  affirm,  that  truth  and  virtue  have  more  parti- 
zans  than  error  and  vice,  and  God  bath  more 
difciples  than  Satan.  What  do  you  call  the 
crowd,  the  many,  the  multitude  ?  What  do  you 
mean  by  all  the  world  ?  What  1  "iooandyour 
couipanions,  your  family,  your  acquaintances, 
yo«r  fellow  citizens,  the  inhabitants  of  this  globe, 
to  which  the  Creator  hath  confined  you  ;  is  this 
•what  you  call  all  the  world  ?  What  littlenefs 
of  ideas  I  Gaft  your  eyes  on  that  little  mole 
liilljsoccupied  by  a  few  thoufands  of  ants,  lend 
them  intelligence,  propofe  to  one  of  thefe  infcflfts 
•otfcet  maxims  than  thofe  of  his  fellows,  exhort 
bid)  to  have  a  little  more  ambition,  than  to  occu- 
py a  tiny  imperceptible  fpace  upon  that  mole 
hill  ;  animate  him  to  form  projedls  more  noble 
that)  that  of  collecting  a  few  grains  of  corn,  and 
thet\  pur  into  the  mouth  of  this  little  emmet  the 
faroepretext  that  you  make  ufe  of  to  us  ;  I  (hall 
be  al»ne,  all  the  world  condu£t  ihemfelves  in  an- 
other manner.  Would  you  not  pity  this  infedi  ? 
Would  not  he  appear  more  contemptible  to  yon 
for  his  mean  and  ipiritlefs  ideas,  than  for  the  di- 
tninutivenefs  of  his  body  ?  Would  you  not  look 
with  difdain  on  an  ant,  that  had  no  other  ambi- 
tion than  that  «f  taking  for  a  model  other  infeils 
about  him,  and  preferring  their  approbation  be- 
fore that  of  mankind,  who  hold  a  rank  fo  high 
in  the  fcafe  of  the  world  ?  My  brethren,  give 
•what  colers  you  will  to  this  imagination,  it  is 
-however  certain,  that  yo"j  would  form  unjuft  ideas 
'*'this   infeft.     An   emmet  hath    no  relation  to 

thot'e 


Generai  Mistakes.  297 

thofc  berng-,  which  you  propole  to  him  for  mod- 
els. Suca  ideas  of  happinefs  as  you  trace  to  bini 
liave  DO  prvoporiion  to  his  facultie:.  Is  an  em- 
net  capable  of  fcience,  to  be  allured  by  the  com- 
pany of  the  learned  ?  Can  an  ant  form  plans  of 
fiPges  and  battles,  to  render  himfclf  fenfibie  of 
that  glory,  >which  exploits  of  war  acquire,  and  for 
which  the  heroes  of  the  world  fdcrifice  their 
repofe  and  the:r  Jives  ? 

it  is  you,  who  have  that  meannefs  of  foul, 
which  you  jurt  now  pitied  in  an  ant.  You  inhab- 
it cities  and  provinces,  which,  compared  with  the 
reft  of  the  world,  relcmble  the  fizc  of  mole  hills  ; 
the  whole  globe  itfelf  is  nothing  in  comparifon 
of  the  inimenfe  fpaces,  in  which  other  worki  of 
I'he  Creator  arc  lodged.  You  creep  on  earth  wrthf 
.1  handful  of  men  much  lefs  in  comparifon  with 
thcthoufand  thcufands  of.  other  intcUig^nces 
than  an  ant  hill  is  in  comparifon  of  munkind,- 
You  have  intimate  relations  to  thcfe  intelligen- 
ces ;  you,  like  them,  are  capnble  of  great  and 
noble  fundlions  ;  like  them,  you  are  capable  of 
knowledge  ;  like  them,  you  are  able  to  know  the 
Supreme  Being ;  you  can  love  like  them  ;  you 
can  form  tender  anid  delicate  connexions  as  they 
can  ;  and  like  them,  you  are  deftined  to  eternal 
duration  and  felicity. 

Do  not  fay  then,  I  fhall  be  alone,  nobody  lives 
as  you  would  have  me  live.  They  are  the  men, 
who  furround  you,  that  arc  nobody  in  comparifon 
of  the  intelligences,  whom  I  propofe  to  you  for 
examples.  It  ill  fuits  inGgnificant  men  to  con- 
tider  tbcmfclves  alone  as  in  the  centre  of  divine 
benevolence,  and  as  the  only  fubjcfts  of  a  mon- 
arch, who  reigneth  over  all  exiftence.  He  sit- 
ti'th  upon  the  circle  of  the  earth.,  whence  the  »'«- 
habitants  appear  to  him  as  grasshoppers.  He  - 
b'-ingetb  princes  to  nothings  he  considereth  tjg 
judges  of  the  earth  as  vanity.  He  shi^i''ilojtf 
upon  them  and  tfity  shall  Kithery  and  ,*^e  whirls 
A  a  wine' 

y 


i^'  General  Mistghs, 

wind   sJt>ail~taAe  tbem  away   like 
xl.  2^-. 

Buc  ye,  celeflial  i'ntelligeRccs,  ^ 
ing  with  love,  angels  mighty  in  ' 
gcrs  of  the  divine  will,  fp^rits    rr 
aud  penetrating  as   Sfc,  ye  red 
tions,  all  kindred^  qll  people, 
T.  9.  ye  make  the  crowd,  ye 
fovereign  of  the  world  ;  and 
conform  ourfclves  to  this  wc  / 

and  when  the  flaves  of  the  4 

with  chains  of  darknefs,  w  oil 

\\\e  river  of  pleasures^  7LX.  nat 

God,  whom  you  fcrve,  a  wc, 

like  you,  devote  ourff  i  this 

grace  1     To   him  be  ever. 

Amen. 


AT 

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